Debating the Scriptures(辩经):
In Chinese, it is pronounced as: biàn jīng，Written as:

Debating the scriptures refers to a course of study where one debates Buddhist doctrines using the logical reasoning framework of Buddhist logic. In Tibetan, it is called “Tsurnyi Drubpa,” meaning “Dharmakaya,” and it is an essential part of the curriculum for Lamas studying the exoteric scriptures of Tibetan Buddhism. Debates usually take place in open areas within monasteries, often under the shade of trees. The earliest recorded debates trace back to the open debates held between Mahayana monks and Kamalaśīla during the time of Trisong Detsen.
This style of debate originated in ancient India. In the year 792, Trisong Detsen invited great gurus like Padmasambhava and Shantarakshita (the founders of Samye Monastery) from India to spread the teachings in Tibet. At that time, there were also many Chinese monks in Tibet, led by a master known as the Mahayana Monk.
Following the principle that “two tigers cannot reside on the same mountain,” the two factions staged a debate to determine supremacy. The Chinese monks were defeated by the Indian monks. The defeat was not due to the inferiority of Chinese Buddhism compared to Indian Buddhism but rather due to the different focuses of their respective cultivation practices. The Chinese monks practiced Zen Buddhism, which emphasizes sudden enlightenment and intuitive understanding. This approach, which values spiritual insight and intuitive thinking, was no match for the logic-based Indian Buddhism. This historic debate is known as the “Lhasa Debate” and laid the foundation for the tradition of debating the scriptures in Tibetan Buddhism.
Debating the scriptures is the most notable feature of Buddhist studies in the three major monasteries of Tibet. The debaters are usually distinguished monks, and the style of debate varies by monastery, primarily divided into two forms: “dharma debate” and “position debate.”
In dharma debate, called “Sorlung” in Tibetan, two debaters are involved. One asks questions while the other answers, with no counter-questioning allowed. The roles are then reversed after a series of questions, continuing until one party can no longer question.
In position debate, called “Damcha Khache,” there is no limit to the number of debaters. One person establishes a position, sitting and responding without counter-questioning; challengers, known as “Tarsa Drubchen” or “those who test the true meaning,” continuously pose questions. Sometimes one person questions, and other times multiple individuals question, with no opportunity for the respondent to counter-question. During the position debate, challengers may loudly shout, clap encouragingly, swing prayer beads, pull at their robes, pace back and forth, or even pat the opponent’s body to mock them.
If a respondent is stumped, the surrounding audience will boo them loudly, and the debater must remove their yellow hat until they manage to stump the one asking questions. In debates, worldly participants often deflect and lose track of the original topic, but in debates on Buddha dharma, participants must answer with “yes,” “no,” or “undetermined,” avoiding evasive responses, thus making the outcome clear. Even for those who do not understand Tibetan, the process is anything but dull. Merely watching the questioner’s commanding presence, akin to actors playing lawyers on television, and their dynamic gestures reminiscent of traditional Chinese opera, is an eye-opening experience.