Recently, Panchen Erdeni quejijeb, member of the Standing Committee of the CPPCC National Committee, vice president of the China Buddhist Association and President of the Tibet Branch of the China Buddhist Association, held a discussion in Lhasa, Tibet with eminent monks of various Tibetan Buddhist sects, experts and scholars of the Tibet University, experts and scholars of the Tibet Academy of Social Sciences, and teachers of the Tibet Buddhist Institute, to study and promote the Sinicization of Tibetan Buddhism. Meanwhile, Panchen said that the Sinicization of Tibetan Buddhism is an inevitable condition for Tibetan Buddhism to continue to inherit and develop in the new era. "I have a common understanding when discussing and communicating with religious circles. Promoting Buddhism and sinicizing Tibetan Buddhism are different expressions of the same thing. It can also be understood that sinicizing Tibetan Buddhism is the most fundamental condition for promoting Tibetan Buddhism and the most essential elaboration." Sinicization of Tibetan Buddhism is an epoch proposition of Tibetan Buddhism My ten previous Panchen masters put forward a concept called the re - expansion period of Tibetan Buddhism. The pre promotion period of Tibetan Buddhism is a period in which Buddhism, under the conditions of the Tubo regime, combined with the social culture, including political and economic development at that time, so as to spread and carry forward Buddhism. It is called the pre promotion period. Since then, under the conditions of the local political and religious integration system in Tibet, Tibetan Buddhism has developed in accordance with the society at that time. We call it the post Hong period. As I understand it, the 10th Panchen Lama put forward the re expansion period of Tibetan Buddhism, which is the adaptation of Tibetan Buddhism to socialism with Chinese characteristics, so that it can be promoted and developed. Safeguarding national unity, ethnic unity and social stability is a standard and the only way to measure the Sinicization of contemporary Tibetan Buddhism. There have been thousands of religions in the world and history, but there are only a few left today. The reason why other religions disappeared and were eliminated was that they could not fit in with the society at that time, the needs of the people and the progress of civilization. Tibetan Buddhism is no exception. If it cannot be well integrated with the development of the times, social needs, people's needs and national requirements, it will be ruthlessly eliminated by history. Therefore, the Sinicization of Tibetan Buddhism is an era proposition that we, as members of the Tibetan Buddhist community and as a group that loves this religion, should complete. The leading position of the Communist Party of China conforms to the Buddhist values and world outlook Buddhism is a religion that advocates compassion and universal living. It came into being in the multi God and multi creator environment of ancient India. Buddhism stresses the law of cause and effect. Its basic principle and basic belief is the law of cause and effect. There must be results when there is cause, there must be dispersion when there is gathering, and there must be destruction when there is birth. Buddhism recognizes that life is created by oneself and can be changed. It is easy for us to think that the law of cause and effect is a kind of fatalism. In fact, Buddhism does not recognize that a child is completely doomed after birth. Destiny can be changed and controlled by oneself. The future is created by oneself. In the later historical inheritance and development, especially under the serf system of political and religious unity, the interpretation of this basic principle changed. It makes the people accept the current bad luck, saying that this is the karma created in the previous life. Don't resist, make a good atonement, and strive for a good reincarnation in the next life. This is a kind of alienation. It is the serf owners who take religion as their ruling tool. Buddhism is a religion that relies on dialectical logic to prove its theory. It is a religion that rejects blind faith and encourages rationality. When I contact with believers, including preaching, I will tell them that after we worship the Buddha, we will not become fearless, but more respectful. In terms of being more in line with the Buddha's original belief, we should act towards Buddha and goodness. The real practice is to contribute to the society, be altruistic and benefit all sentient beings. If the practice only stops at chanting scriptures and burning incense, eating fast and worshiping Buddha, turning scriptures and mountains, and is divorced from the real interests of all sentient beings, benefiting the society and serving the people, there will never be results of practice. The leadership of the Communist Party of China is the choice of history and the people. From the perspective of Buddhism, it is also the cause and effect embodiment of the Communist Party of China's long-term dedication to serving the people. It is fully in line with the Buddhist values and world outlook. The true freedom of religious belief in Tibet only exists after entering socialism After Buddhism was introduced into China, it took root, blossomed and fruited here, benefiting thousands of generations under the moisture of the very inclusive Chinese culture. After entering the modern society, Buddhism and other religions can coexist with equality and unity. This is difficult for other countries to do. The true freedom of religious belief in Tibet came only after we entered socialism. In the past, under the feudal serfdom, there was no freedom of religious belief. We should make the religious believers and the public understand what the normal development of Tibetan Buddhism should be like, and what path should be taken by those who really love Tibetan Buddhism and Tibet. Tibetan Buddhists, monks and nuns are also members of society and citizens of our country. You must be a citizen before you have any other social status. We are now vigorously promoting the education of "national awareness, civic awareness and legal awareness", so that the contemporary Tibetan Buddhists and monks and nuns have the characteristics of contemporary citizens. Only in this way can we integrate into the contemporary society. We cannot impose the rules and regulations that should be observed by the religious community on religious believers, but we should take the beliefs of the masses as an opportunity and platform for us to serve the society, the country and the people. People first chose to believe in religion out of their desire for life and expectation for life. They will encounter various difficulties and problems in life. They choose to believe in religion to live a happier life. This is their initial wish. Then religion must do a good job and serve well from this point of view, so that the value of religion can continue. A more macroscopic and objective view of the historical orientation of the development of Tibetan Buddhism The most important thing in the Sinicization of Tibetan Buddhism is the quality of monks. When the Buddha first turned the Dharma wheel and preached Dharma, he had only five disciples, called five virtuous people. However, Buddhism has been passed on for 2500 years. Now hundreds of millions of people in the world believe in Buddhism. This is what we Tibetan Buddhism should think about. This is because the Buddha complied with the national law and the will of the people at that time. He also looked down on fame and wealth. He explored and struggled for truth, ideals and beliefs. From the perspective of Tibetan Buddhism, patriotism and love for religion are our original intention, and protecting the country and benefiting the people is our mission. This has been done by the ancestors of Tibetan Buddhism of all ages. They have made great efforts. Our contemporary and future Tibetan Buddhist circles must also work in this direction. We should take a more macroscopic and objective view of the development of Tibetan Buddhism. I have often told my colleagues in the religious circles that we should not be limited to our own scope. We should jump out of our own circle and look at the historical orientation of the development of Tibetan Buddhism and the role of people in the Tibetan Buddhist community in the times from the perspective of history and the breadth of human civilization. (outlook new era)