3. Buddhists should set an example in the world, and people who are not Buddhists should not be allowed to come and have a look. Buddhists are fighting with each other every day. Have a bad influence on Buddhism. First, when discussing or debating Buddhism, the most important thing is to be pure.
The purpose of discussing or debating Buddhism is to clarify our vague understanding of Buddhism, so as to practice better. Therefore, when discussing or debating, we should not mix the motives of greed, anger, ignorance and other troubles in our own hearts. Second, the speech of both sides should be controlled as law, and the language should be elegant.
during the discussion, there should be no sarcasm, sarcasm, slander and other words, but respectful and polite language should be used. Third: Don't discuss the secret law and other deep legal meanings too deeply.
When discussing or debating Buddhism, we should focus on the basis of * * *, and we should mainly discuss issues such as causality, alienation and bodhicitta. You shouldn't discuss the opinions of very deep secret law on the internet. Ordinary scholars are not allowed to discuss the secret law at will, and it is not appropriate to discuss the deeper issues on the internet! For these profound legal meanings, only by relying on the knowledge of virtue and goodness can we gradually understand them. And when discussing, we must be based on Buddhist classics and treatises, and we must have teaching evidence and reasoning evidence. Otherwise, if it is just lip service, all arguments will have no foundation and all discussions will be meaningless. Sodagi Kampo revealed: The social role that Buddhists should play in reality and on the Internet. Looking around the living reality around us, the stupidity of ordinary people in the world can be described as everywhere. So where is the role of Buddhists in purifying people's hearts and society? Now, as long as you turn on the computer and browse the Internet, you will find that a group of people who have converted to or have not converted to Sambo are quarrelling there every day. There is no "debate" under the guidance of right knowledge and right view, and it often turns into mutual abuse and personal attacks. Apart from making successive immature people create bad karma and accumulate evil causes, what help and lessons will this debate have for themselves and society? We are already in an era of declining Buddhism. Isn't it a bit meaningless and boring to ask you to fight with me and compete with each other? The French king Ruyibao Jin Meipeng CuO taught
Soda Jikampo interpretation wisdom, sadness and essence: IV. Prudent debate As a disciple of Secret Ride, we should also pay special attention to the fact that no matter which sect we study in Neidao, we should persevere and not change our original intention. For example, we are now studying the Nymphaba method, which shows that we have a unique karma with Nymphaba, or many students are this disciple, so we should not give up easily. It should be noted that although we mainly practice our own teaching method (that is, Ningmaba), we should treat other sects equally and try our best to understand them. For example, we should also learn from the teachings made by great achievers such as Tabo Rinpoche and Karmapa of the Kagyu School, and we should never slander them at will. If you criticize and accuse at will without understanding his views, the crime will be incredible. I am also very worried about this. As you all know, my greatest wish in my life is to live in the western paradise. Generally speaking, there are two obstacles for all living beings to go to the pure land: one is the five-void crime, and the other is the crime of abandoning the law. I firmly believe that I have never violated the first rule, but sometimes I worry that I will violate the second rule. Because at the same time, while protecting the viewpoint of self-religion, a little carelessness in words may lead to the mistake of slandering other religions. Therefore, in order to die in bliss, I must always repent violently. In this regard, we should also be cautious, especially during the debate, because a person is often emotional in the process of debate, and when he can't control his emotions, he begins to blame others or even be impulsive. Even when the mood is calm, it is easy to make inappropriate words and collide with each other. Once this happens, we must repent and vow to resolutely put an end to this kind of situation from happening again. Of course, it is of great merit to argue with others on certain points of view without hating others and slandering others with evil thoughts, because speaking (lecturing), arguing (arguing) and writing (writing) are the three major undertakings of the wise. Now, some people don't agree with the debate atmosphere of monks. In fact, people who hold this view do not understand the purpose and importance of the debate. Mai Peng Rinpoche once pointed out in his vows to praise the Ningma Sect that the tradition of debate in Ningma Pa is extremely superior, so we must learn the style of self-taught debate and the method of making arguments when studying the Ningma teaching method. Mai Peng Rinpoche also pointed out that it is meaningless to argue that it will only increase separation and delusion. However, it is very necessary to analyze and distinguish some related problems between Xianzong and Tantric Sect from the point of view of righteousness and non-righteousness. Everyone who studies Buddhism should have a deep understanding of this. In fact, the tradition of debate is not unique to the Ningma school. According to the theory of giving up everything, the methods of mind are divided into 51 kinds, of which receiving and thinking are two categories. Suffering from the environment is pain and joy, that is, all kinds of feelings that the mind knows from the outside world. Family members in the world often indulge in the pursuit of desire. Thinking about the environment is all the laws in the universe, so monks often study and think about many fundamental problems about life, and then communicate and discuss the similarities and differences of thinking results between the inner Tao. For example, there are very frequent debates on such issues as whether there is often awareness or not. For another example, the debate between Ningma school and Gelug school can be said to be protracted on the question of whether it has been fully realized that there is no self. The latter firmly believes that Lohan has been proved, while the former thinks that it has not been proved. It can be seen that it is inevitable to debate some issues of common concern, whether between inner Tao and inner Tao or between inner Tao and outer Tao. In fact, debate is also one of the indispensable means to maintain and promote Buddhism. Mai Peng Rinpoche himself is also very good at debating. He once took Shesigsi of Shexilalong Temple in Ezekiel Grupo, shiqu county as a guru, learning from Ming, but in the end Shesigsi couldn't beat him. The immaculate honour person and Karma Chakme Rinpoche also often participated in the debating sessions. In order to clear their guilt, Karma Chakme Rinpoche did not stop debating the scriptures even when her hands and feet were sore. The debate between the spotless honour person and his opponent provides us with a negative example of the debate: when many monks can't argue with the honour person, they actually attack the honour person with a wooden stick, which is not a debate to enhance their listening and thinking! In addition, the Nanzhuoer Temple in India and the Datang Temple in Baiyu still maintain the tradition of debate, while other small temples have to give up because they do not have this condition. The reason why our college can develop to this scale today is also closely related to maintaining the tradition of debate. At the beginning, when I was preparing to set up a debate class in the college, I met Tuoga Ruyi Bao in my dream. His old man gave me a special permission for this problem, and the course has been carried out very smoothly since then. Looking back now, if the debate course had not been offered at the beginning, some other sects in Neidao might have despised us because they mistakenly thought that we were not proficient in Confucian classics. It is through this way of debate that some Kampo people in the college will become famous in the world with their extensive knowledge, which makes people dare not underestimate. Now, many wise people know that the level of debate in our college is extraordinary, so they dare not come to challenge easily. Therefore, I hope that the monks in our college can exercise more in this respect and often participate in debates, even in Kampo, and everyone will work together to maintain the fine tradition of debating scriptures healthily. Here, I would also like to further illustrate the importance of the debate with the help of the deeds of two theorists, Fa Wei and Dignā ga. Dignā ga and Dignā ga are both real achievers, while is an advocate of Yinming, while the Legalist is an advocate of Yinming. At the beginning, when Dignā ga was writing The Theory of Inming, he had just written a salutation sentence to Sakyamuni Buddha, when the earth began to shake and the rainbow suddenly appeared in the void. In addition, there were many auspicious signs at that time. Both of them are very good at arguing. When they lived in the world, Indian heretics flourished and destroyed many Buddhist Dojo. In order to protect Buddhism, dharma theorists and Dignā ga theorists stood up and had a heated debate with heretics, and finally won all the debates. At that time, it was almost entirely dependent on their debating skills that they finally surrendered to heresy, thus saving Buddhism in do or die and ensuring the continued spread of Buddhism in India. Therefore, the Legalist and the Dignā ga Theorist are honored as one of the two sacred and six solemn states in Nanzhan Prefecture. This shows how important debate is for the promotion of Buddhism. However, if someone is jealous and arrogant in the process of debate, this kind of debate will eventually deviate from its original purpose, thus making the debate lose its positive significance, especially when the opponent is a Taoist King Kong. If this happens, we should immediately stop the debate, otherwise, this debate will not have any merits, but will produce great mistakes. Mai Peng Rinpoche once pointed out: "Ordinary debates are as empty as echoes." Thus, it can be said that it is meaningless for a wise and dull person to praise his own Sect and belittle others with greed before he understands the true truth of Buddhism. When we watch the Gelugpa debates on weekdays, we often encounter similar situations: some people have obviously failed, but they still argue irrationally and talk nonsense. Some people think that they are superior in wisdom and insight, so they insist that they are always right under any circumstances and no matter what they do. Even if others have told the whole truth, they are still unwilling to accept it. This kind of people are really headstrong and stubborn, and their ego is much higher than that of ordinary people. A person with integrity often regards failure in the process of debate as a normal phenomenon. Instead of making a fuss or being depressed, he should learn a lot from it, so as to increase his personal wisdom and debating ability and his own practice. However, those who, in the course of the debate, have untenable views and contradictory language, know that the situation is irreparable, but still struggle to defend themselves, are always reluctant to admit their failure. On the surface, they are intelligent and eloquent, but in fact they are extremely stupid, and even onlookers can clearly realize this. This kind of person is competitive, vain and arrogant, and there are great defects in his character. In the long run, their wisdom will be difficult to improve, and their talents in other fields will not make any progress. Speaking of this, I am reminded of a case: In those days, Sakya pandita had a debate with heretics in Nepal, but he got off to a bad start. At the beginning of the debate, he failed one after another, and it was almost hopeless. At this time, one of the opponents thought that Sakya pandita would be sad and miserable at the moment, so he went to spy out with schadenfreude. But what he saw was that the Manjusri icon around Sakya pandita was shining brightly and blessed the venerable one, and this heretic immediately gave birth to confidence in it. At that time, Manjusri Bodhisattva revealed to Sakya pandita: "Yesterday you imagined me in the void in front of you. When you argue again tomorrow, you should visualize me above your head or on your right shoulder, so you will win." The next day, pandita of Sakya followed the teachings, and he turned the tide and turned defeat into victory. After seeing his failure, his opponent put his hair behind his head, and then flew into the air with open arms in an attempt to show that God had changed to impress his venerable master. Seeing this situation, a Nyingmaba yogi who was traveling with pandita in Sakya pointed to the figure of the heretics falling to the ground with a diamond in his hand, and the body of the heretics immediately fell to the ground. However, the outsider who was completely defeated was not convinced. He said to pandita of Sakya: Originally, my eloquence was superior to yours, but there was a red and yellow hand holding a sword on your shoulder, which was very powerful and made me unable to win; It stands to reason that my practice is more profound than yours. The reason why I fell from the air is entirely because of the yogi around you, but it is not your superb ability and so on. However, no matter how sophistry, this outsider can't hide the fact of failure. It is worth mentioning that at that time, Manjushri and Vajra were passed around, and now they are all in my possession. Vajra was passed on to Bodhi Vajra by the wise, compassionate and honorable person, then to Duola, Jinmei and Sanzang, and finally to me by Jinmeidan Biningma. As for the icon of Manjusri Bodhisattva, it was found by a Tibetan scholar named Gavagnin Ma. Talking about these histories today is not intended to be sensational or exaggerated. I just want you to remember that in the future, no matter when we are engaged in initiation or other tantric undertakings, we should look at our deity on the top of our head or on our right shoulder, and it is no exception when we argue with others or even do surrender rituals. Kampot Sodagi: On Tantric Deception ... Before writing, it is necessary to recognize the fault of easily commenting or even slandering Buddhism. Buddhism is the Buddha's convenience from the sea of great enlightenment and wisdom, and it is the only bridge for all living beings to get rid of suffering. The Buddha even compared Buddhism to the Buddha's "dharma relic" to show its importance. Whether we are intentional or not, if we say something contrary to Buddhism, it will undoubtedly ruin his wisdom and relieve the obstacles, and the consequences will be very serious.
We know that The six great divisions in the wheel of karma was revealed to us by the Buddha, and the cause and effect was also revealed to us by the Buddha. On the opposite side of this sea of reincarnation, the other side of nirvana is also pointed out by the Buddha. Becoming a monk and keeping the precepts are also the teachings given to us by the Buddha. Before we studied Buddhism, we knew nothing about these things. All kinds of dharma methods mentioned by Buddha can't be measured by parting, and even ten bodhisattvas can't fully measure the secret meaning of Buddha. Therefore, how can we use our vulgar separation to make irresponsible remarks about Buddhist scriptures far beyond our cognitive ability? Even if the great masters of the big classes and the great venerable ones write books, make statements and give lectures, they must follow strict norms. For example, in the past, there was a clear rule in Nalanduo Temple in India that books and essays could only be written after all the big classes of Zhida agreed, so as to ensure that the essays made did not violate the Buddhism. Moreover, even the great bodhisattvas on the earth have to rely on the Buddha's power to speak, but they have no ability to speak on their own. In the history, the awarding of Buddhas such as Dragon Tree Bodhisattva showed profound enlightenment, unobstructed magical power and eloquence, and it also relied on the holy teachings to promote teaching methods. Tibetan areas still maintain this good tradition until now, and whenever Kampo people want to state a point of view when they talk about Buddhism, they must quote Confucian classics as the basis. However, the argument that there is no inheritance and no basis for holy teaching cannot be approved by the public at all, thus ensuring the purity of Buddhism in Tibet. Ruyibao, King of France: Know the treasure sea
... No matter what sect you study, you must master the viewpoint of your own sect. Most of us sitting here are disciples of the Buddha and Nyingmaba, so we must master the key secrets of seeing the fruits of practice. In addition, there is no need to refute the views of the Gardens, Sakya and other sects in the world, which everyone must pay attention to. Don't denounce other sects, and don't slander others. If you practice your mind silently at all times, you will eventually overcome all external demons.
... is there any dispute about the treatise created by the Bodhisattva Dedi? Of course, there are also many debates, such as the treatises written by Master Zong Kaba, Milarepa Venerable, and many other eminent monks and sages who have climbed above the ground, which are controversial at the end.