I explain why I prefer discuss Buddhism intellectually but others don't seem to accept my point. Why is that?

It was against the rules for monks to speak without knowing if something is true or false.

If you yourself don't understand or know something then it's just the same as lying or misleading others.

‘If a monk falsely claims for himself a superhuman quality, knowledge and vision worthy of the noble ones, saying, “This I know, this I see,” but after some time—whether questioned or not, but having committed the offense and desiring purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,” he too is expelled and excluded from the community.’” (Uttarimanussadhamma Pli Tv Bu Vb Pj 4)

What is the point in discussing something without experiencing it? What is the point of mere words if the world is empty of a sammasambuddha, paccekabuddhas, arahants, or those near-enlightened beings who have attained higher jhanas and developed iddhi?

The goal in Buddhism is to achieve arahantship here and now not merely read about it or discuss it.

After you experience something and actually know it yourself then speak about it. From direct experience you should also be able to correctly reason things.

How many years do you already hang around in Dhamma areas and still not grasp the basics?

As it is with chosing teachers. Good if following those who let it rain.

Only one who walks arives and the villagers just wast their times, discussing what they are to lazy to do and see for themselves.

[Given not for trade exchange, stacks, Buddh-ism and intellectual "sex" but for liberation]

It's like you want to do X, Y and Z to get to the other shore but really all you need is Z but you insist on the X and the Y too when the Z is pure of the X and the Y. So someone says just do Z and your like but what about X and Y?

It's so simple but then we get intellectual and start believing things.

Intellect can be useful but we cling to what our intellects say and that is precisely what keeps us from seeing what is clearly! What is, isn't conseptual. What is, isn't a product of soneone's intellect.

All you have to do is see what is without having the intellect carry you off in a direction were all you see are made up concepts.

I usually like to explain it this way. The thinking, rational mind is a tool, like a hammer or a saw. Tools are useful, and they should be well-maintained; we don't want a rusty hammer or a dull saw when we happen to need to use one. The problem with the thinking mind, however, is that we tend to forget it's there. Imagine if you walked through your daily life with with a hammer or a saw in your hand all the time. You'd scare people; you'd break stuff; you'd keep trying to do things with those tools that those tools are not at all suited for.

Buddhist practice teaches you to put that tool (the thinking mind) away in the shed. Being intellectual about Buddhism isn't bad, per se, and can be quite useful and interesting in the proper place. But in the end, using the intellect to understand Buddhism amounts to using the wrong tool for the job (like trying to knock a hammer out of your hand by hitting it with another hammer in your other hand). It's ultimately self-defeating.

A lot of Buddhist practitioners have an unwarranted aversion to intellect. That is an attachment like any other, and perhaps an unavoidable stage in spiritual development. It's likely useful to reject the mind entirely until you've mastered releasing it. But learning to put down the mind is key. 

In the post in question:

• You use the parable of the elephant as an example (which is in a sutta about sectarian disputes)
• You say that "Buddhism is strongly about this interaction between cognitive psychology and cognitive linguistic"

When I first read that I think that's an unorthodox and unrecognisable summary of Buddhism, or at least, it is so from the perspective of the suttas.

See also comments under this question, I think you assume that Nagarjuna's Middle Way is Buddhism -- and 'that "dharma has no self-nature" is a basic foundation in Buddhism' -- which I think isn't so.

I don't want to say that "Nagarjuna isn't Buddhism" but I think there's a school (Theravada) for whom Nagarjuna isn't canonical and to whom a statement like "dharma has no self-nature" is a bit far-fetched, possibly heretical, maybe novel at best, I don't know -- anyway, who aren't familiar with Nagarjuna's doctrine.

I think that a more-orthodox (according to the suttas) summary of Buddhism might be something like:

• The Buddha taught about "suffering and cessation" (of suffering)
• The way (to end suffering) has components including "ethics, mindfulness, and wisdom"

I think that's maybe the shortest summary.

I find it hard to see that definition in "interaction between cognitive psychology and cognitive linguistics ... to identify incorrect sememes", so I sympathise with those who disagree with it as a definition. But I for one had never heard the word "sememe" before this, so maybe that definition makes more sense to you than it does to me. But perhaps you're not wrong, either, and that what you're saying reflects Buddhist doctrine that "right view" is important, and so is "seeing things as they truly are".

Still if that (i.e. "right view") is all you're talking about, I think that Buddhism is more than that.

Incidentally I don't see that the suttas identify "illusion of transparency" as a cause of dispute -- more likely conceit (e.g. "my view is superior to yours"). You might be onto something with "naïve realism", I think that papañca is identified as the cause of (e.g. sectarian) disputes, defined e.g. here and here, and "reification" might be part of that.

Venerable Nāgārjuna calls nirvāṇa "the ending of body, the ending of speech, the ending of mind" (T1564.23c16). No room for chatter, no room for activities, no room for proliferation.

Ven Nāgārjuna asks us to 'just stop.'

'Just stop what?' the uninstructed disciple asks.

'No,' says the sage, 'just stop.'

Just stop. That's the lesson. IMO at least, and I've spent a fair amount of misguided time trying to 'logic through' Madhyamaka.

4 answers, regardless of what the question is: 1)yes, 2)no, 3)yes and no, 4)neither yes nor no

4 denials of an answer, regardless of the question: 1)not yes, 2)not no, 3)not yes and no, 4)not neither yes nor no

We have to "just stop." There is no answer. Stop asking questions. Stop everything.

That seems to be the lesson IMO.

This is just from a personal perspective

In my early 20s my engagement with Buddhism was exclusively reading books and intellectualising about it. Fairly quickly I ran into the sand with it as I just couldn't see the difference between nihilism and Buddhism. It was only years later when I joined a Buddhist group and built up a regular meditation practice that I was able to move past this and engage again with Buddhism.

For me there are two activities

1. Practising Buddhism - meditation, ethics and wisdom
2. Being interested in Buddhism - reading books about it and wondering about the finer philosophical points

Nothing wrong at all with the second one but for me it isn't helping me practise and realise the end of suffering. Practicising and heavy intellectualising are different. I read that when it comes to wisdom - a good grasp of the 4 noble truths and the eightfold path is good enough. Once you are there then get working on your ethics and meditation. You can come back to the intellectual stuff (much) later.

As I say - this is just my own personal experience. Others will have a different view and I know that traditions such as Tibetan are a lot more keen on the intellectual stuff.

Cheers

Here's a very suitable sutta for this question. Self-explanatory.

From Dhammaviharin Sutta (AN 5.73):

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "'One who dwells in the Dhamma, one who dwells in the Dhamma': thus it is said, lord. To what extent is a bhikkhu one who dwells in the Dhamma?"

"Monk, there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He spends the day in Dhamma-study. He neglects seclusion. He doesn't commit himself to internal tranquillity of awareness. This is called a monk who is keen on study, not one who dwells in the Dhamma.

"Then there is the case where a monk takes the Dhamma as he has heard & studied it and teaches it in full detail to others. He spends the day in Dhamma-description. He neglects seclusion. He doesn't commit himself to internal tranquillity of awareness. This is called a monk who is keen on description, not one who dwells in the Dhamma.

"Then there is the case where a monk takes the Dhamma as he has heard & studied it and recites it in full detail. He spends the day in Dhamma-recitation. He neglects seclusion. He doesn't commit himself to internal tranquillity of awareness. This is called a monk who is keen on recitation, not one who dwells in the Dhamma.

"Then there is the case where a monk takes the Dhamma as he has heard & studied it and thinks about it, evaluates it, and examines it with his intellect. He spends the day in Dhamma-thinking. He neglects seclusion. He doesn't commit himself to internal tranquillity of awareness. This is called a monk who is keen on thinking, not one who dwells in the Dhamma.

"Then there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He doesn't spend the day in Dhamma-study. He doesn't neglect seclusion. He commits himself to internal tranquillity of awareness. This is called a monk who dwells in the Dhamma.

"Now, monk, I have taught you the person who is keen on study, the one who is keen on description, the one who is keen on recitation, the one who is keen on thinking, and the one who dwells in the Dhamma. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monk. Don't be heedless. Don't later fall into regret. This is our message to you."