Namo Buddhaya,
Mungkin seandainya kalo Guru Buddha belum parinibanna dan ada di dunia ini, Beliau akan kecewa pada kita-kita karena menjadikan ajaranNya untuk berdebat. Kita semua pasti akan dipanggilNya dan dinasihati.
Metta,
Tan
Eh...jangan salah..."Debat" adalah tradisi India untuk mencari siapa yang benar dalam mempertahankan Tipitaka pada konsili-konsili awal karena muncul banyak versi Tipitaka pada waktu itu. Oleh sebab itu, "Debat" masih dipergunakan orang2 Vajrayana untuk mencari kebenaran dalam Tripitaka.
kalo liat ulasan Bhante, mengerikan jg kalo debat itu tidak diperbolehkan, Dhamma dilencengkan asal pake nama Buddha Dhamma, ya cing cai la... terima aja... ci-loko jg tuh.
debat sehat it's ok la, jangan terlalu lunak [mengharamkan debat] jg jangan terlalu keras [menghalalkan debat, apalagi yg ada kusirnya] debat mencari yg benar dengan mempertahankan kebenaran...
Kalo ga salah kan di Kalama sutta dan Mahaparinibana sutta disebutin tuh kriteria-kriterianya dalam memahami ajaran Buddha
Supaya lebih afdol dan tidak terkesan opini pribadi :
Sumber Alm. Bhante NARADA Mahatera
The Four Great References
Passing thence from village to village, the Buddha arrived at Bhoganagara and there taught the Four Great Citations or References (Mah?padesa) by means of which the Word of the Buddha could be tested and clarified in the following discourse:
(1) A Bhikkhu may say thus:-- From the mouth of the Buddha Himself have I heard, have I received thus: 'This is the Doctrine, this is the Discipline, this is the teaching of the Master?' His words should neither be accepted nor rejected. Without either accepting or rejecting such words, study thoroughly every word and syllable and then put them beside the Discourses (Sutta) and compare them with the Disciplinary Rules (Vinaya). If, when so compared, they do not harmonise with the Discourses and do not agree with the Disciplinary Rules, then you may come to the conclusion. "Certainly this is not the word of the Exalted One, this has been wrongly grasped by the Bhikkhu."
Therefore you should reject it.
If, when compared and contrasted, they harmonise with the Discourses and agree with the Disciplinary Rules, you may come to the conclusion: "Certainly this is the word of the Exalted One, this has correctly been grasped by the Bhikkhu".
Let this be regarded as the First Great Reference.
(2) Again a Bhikkhu may say thus:? 'In such a monastery lives the Sangha together with leading Theras. From the mouth of that Sangha have I heard, have I received thus: 'This is the Doctrine, this is the Discipline, this is the Master's Teaching.' His words should neither be accepted nor rejected. Without either accepting or rejecting such words, study thoroughly every word and syllable and then put them beside the Discourses (Sutta) and compare them with the Disciplinary Rules (Vinaya). If, when so compared, they do not harmonise with the Discourses and do not agree with the Disciplinary Rules, then you may come to the conclusion: 'Certainly this is not the word of the Exalted One, this has been wrongly grasped by the Bhikkhu."
Therefore you should reject it.
If, when compared and contrasted, they harmonise with the Discourses and agree with the Disciplinary Rules, you may come to the conclusion: "Certainly this is the word of the Exalted One, this has correctly been grasped by the Bhikkhu."
Let this be regarded as the second Great Reference.
(3) Again a Bhikkhu may say thus:-- 'In such a monastery dwell many Theras and Bhikkhus of great learning, versed in the teachings, proficient in the Doctrine, Vinaya, Discipline, and Matrices (M?tik?). From the mouth of those Theras have I heard, have I received thus: 'This is the Dhamma, this is the Vinaya, this is the Teaching of the Master. His words should neither be accepted nor rejected. Without either accepting or rejecting such words, study thoroughly every word and syllable and then put them beside the Discourses (Sutta) and compare them with the Disciplinary Rules (Vinaya). If, when so compared, they do not harmonise with the Discourses and do not agree with the Disciplinary Rules, then you may come to the conclusion: "Certainly this is not the word of the Exalted One, this has been wrongly grasped by the Bhikkhu."
Therefore you should reject it.
If, when compared and contrasted, they harmonise with the Suttas and agree with the Vinaya, then you may come to the conclusion: "Certainly this is the word of the Exalted One, this has been correctly grasped by the Bhikkhu."
Let this be regarded as the Third Great Reference.
(4) Again a Bhikkhu may say thus:? 'In such a monastery lives an elderly Bhikkhu of great learning, versed in the teachings, proficient in the Dhamma, Vinaya, and Matrices. From the mouth of that Thera have I heard, have I received thus: 'This is the Dhamma, this is the Vinaya, this is the Master's Teaching.' His words should neither be accepted nor rejected. Without either accepting or rejecting such words, study thoroughly every word and syllable and then put them beside the Discourses (Sutta) and compare them with the Disciplinary Rules (Vinaya). If, when so compared, they do not harmonise with the Discourses and do not agree with the Disciplinary Rules, then you may come to the conclusion: "Certainly this is not the word of the Exalted One, this has been wrongly grasped by the Bhikkhu."
Therefore you should reject it.
If, when compared and contrasted, they harmonise with the Suttas and agree with the Vinaya, then you may come to the conclusion: "Certainly this is the Dhamma, this is the Vinaya, this is the Master's Teachings."
Let this be regarded as the Fourth Great Reference.
These, Bhikkhus, are the Four Great References.