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BPS Newsletter Cover Essay #5 (Winter 1986)
THE CASE FOR STUDY
by Bhikkhu Bodhi
The recent upsurge of interest in Buddhism, both East and West, has
been marked by a vigorous practical orientation and a drive to
discover the peace and freedom to which the practice of Dhamma leads.
This zeal for practice, however, has often been accompanied by
another trait which may not be so fruitful, namely, a tendency to
neglect or even belittle the methodical study of the Buddha's
teachings. The arguments offered in defense of this attitude have
already become familiar currency among us. It is said, for example,
that study is concerned with words and concepts, not with realities;
that it leads only to learning, not to wisdom; that it can change
only our ideas but fails to touch us at the deeper levels of our
lives. To clinch the case the testimony of the Buddha himself is
enlisted, with his famous remarks that to learn much without
practicing is like counting the cows of others or like carrying a
raft on one's head instead of using it to cross the stream.
This contention, to be sure, has its aspect of truth, but also
suffers from a one-sided emphasis which may actually thwart rather
than aid our progress on the Buddhist path. It is certainly true that
learning without practice is fruitless, but the other side of the
issue also should be considered. Should a person gather cows if he
knows nothing about how to take care of them? Should he try to cross
a rough and dangerous river without knowing how to operate a raft?
The Buddha himself insisted that his followers learn and transmit the
Dhamma both in the letter and the spirit, but rather than appealing
to traditional formulations, let us inquire ourselves into the value
and function of Dhamma study.
The point at issue, it must be stressed, is not study as an academic
discipline or the accumulation of a wealth of learning, but the
acquisition of a sound and solid working knowledge of the basic
Buddhist doctrines. Now to see why this is so essential, we must
recall that the entire practice of the proper Buddhist path develops
out of the act through which we enter the path -- the going for
refuge to the Triple Gem. If we have taken this step honestly, with
correct motivation, it implies that we have acknowledged our need for
spiritual guidance and have entrusted ourselves to the Buddha as our
guide and to his teaching as our vehicle of guidance. By taking
refuge in the Dhamma we accept not merely a technique of meditation
that we can use at liberty for our own self-appointed purposes, but a
profound and comprehensive teaching on the true nature of the human
condition, a teaching designed to awaken in us a perception of this
truth as the means for reaching the full and final end of suffering.
The liberation offered by the Dhamma comes, not from simply
practicing meditation in the context of our own preconceptions and
desires, but from practicing upon the groundwork of the right
understanding and right intentions communicated to us by the Buddha.
This cognitive character of the Buddhist path elevates doctrinal
study and intellectual inquiry to a position of great importance.
Though the knowledge that frees the mind from bondage emerges only
from intuitive insight and not from a mass of doctrinal facts,
genuine insight always develops on the basis of a preliminary
conceptual grasp of the basic principles essential to right
understanding, in the absence of which its growth will inevitably be
obstructed. The study and systematic reflection through which we
arrive at this preparatory right view necessarily involve concepts
and ideas. But before we hasten to dismiss Dhamma study as being
therefore only a worthless tangle of verbiage, let us consider that
concepts and ideas are our indispensable tools of understanding and
communication. Concepts, however, can be valid and invalid tools of
understanding; ideas can be fruitful or useless, capable of bringing
immense benefit or of entailing enormous harm. The object of studying
the Dhamma as part of our spiritual quest is to learn to comprehend
our experience correctly: to be able to distinguish the valid from
the invalid, the true from the false, the wholesome from the
unwholesome.
It is only by making a thorough and careful investigation that we
will be in a position to reject what is detrimental to our growth and
to apply ourselves with confidence to cultivating what is truly
beneficial. Without having reached this preliminary conceptual
clarification, without having succeeded in "straightening out our
views," there can indeed be the earnest practice of Buddhist
meditation techniques, but there will not be the practice of the
meditation pertaining to the integral Noble Eightfold Path. And while
such free-based meditation may bring its practitioners the mundane
benefits of greater calm, awareness and equanimity, lacking the
guidance of right view and the driving power of right motivation, it
is questionable whether it can lead to the penetrative realization of
the Dhamma, or to its final goal, the complete cessation of
suffering.
It is almost impossible to give a single word of counsel on the
subject of study applicable to all followers of the Dhamma. Needs and
interests vary so greatly from one person to another that each will
have to strike the balance between study and practice that suits his
or her own disposition. But without hesitation it can be said that
all who earnestly endeavor to live by the Buddha's teaching will find
their practice strengthened by the methodical study of his Dhamma.
Such an undertaking, of course, will not be easy, but it is just
through facing and surmounting the challenges we meet that our
understanding will ripen and mature in the higher wisdom.
* * * * * * * *