佛教中包含著豐富的辯證思維內容. 佛教的無常觀中闡發了萬物人生生滅變化的普遍性，客觀必然性和外在常 態與內在變化的連結. 佛教的因緣說中表達了因果關係的諸種形態及事物間的相互依存和普遍聯繫. 佛教的中道 觀觸及到認識的相對性問題，顯示了真理的認識是在不斷排除獨斷與偏見中前進的思想，它作為一種認識方法，對 於打破絕對主義，防止思想僵化，具重要意義. 佛教的二諦論是對中道否定性思維方法的發展，它將否定與肯定 ，破與立結合起來，辨證地表達了認識過程中低一級認識和高一級認識間的關係. 佛教的圓融無礙觀涉及到矛盾 的同一性問題，體現了大而容之，圓而通之的精神和境界. There are plenty of contents of dialectic thinking in buddhism. The Buddhist outlook on Impermanence(anitya) elucidates university and objective inevitability of life-death and change of all things,as well as the connection of external constancy and internal change. The Buddhist theory of Causality (hetu-pratyaya) expresses many kinds of phases of cause and effect，as well as the interdependency and universal connection among things. The Buddhist outlook on Middle-path (madhyama-pratipad) touches the relativism of knowledge，showing a thought that the realization of truth is a process of continually obviating arbitrary and bias, as a epistemological method，it has momentous significance to break absoluteness and avoid stagnation of thought. The Buddhist theory of Two-truth (satya-dvaya)is the development of the negative thinking method of Middle-path, linking negating with affirming，destroying with establishing，it dialectically conveys the relationship between lower knowledge and higher knowledge in the process of cognition. The Buddhist outlook on Satisfactory-embracing involves the identity of opposites, embodying the spirit and realm of extensive and all-inclusive.
