Hello all,
In the progress of the disciple, there are three stages that may be
distinguished: theory, practice and realization i.e. (1) learning
the wording of the doctrine (pariyatti), (2) practising it
(patipatti), (3) penetrating it (pativedha) and realising its goal.
(Nyanatiloka)
Scholars and Meditators AN VI.46
'Thus have I heard. On one occasion the Venerable Mahaacunda was
dwelling at Sahaajaati among the Ceti people. There he addressed the
monks thus:
"Friends, there are monks who are keen on Dhamma and they disparage
those monks who are meditators, saying: "Look at those monks! They
thing, "We are meditating, we are meditating!" And so they meditate
to and mediate from meditate up and meditate down! What, then, do
they meditate about and why do they meditate?' Thereby neither these
monks keen on Dhamma nor the meditators will be pleased, and they
will not be practising for the welfare and happiness of the
multitude, for the good of the multitude, for the welfare and
happiness of devas and humans.
"Then, friends, there are meditating monks who disparage the monks
who are keen on Dhamma, saying: 'Look at those monks! They thing "We
are Dhamma-experts, we are Dhamma-experts!" And therefore they are
conceited, puffed up and vain; they are talkative and voluble. They
are devoid of mindfulness and clear comprehension, and they lack
concentration; their thoughts wander and their senses are
uncontrolled. What then makes them Dhamma-experts, why and how are
they Dhamma-experts?' Thereby neither these meditating monks nor
those keen on Dhamma will be pleased, and they will not be
practising for the welfare and happiness of the multitude, for the
good of the multitude, for the welfare and happiness of devas and
humans.
"There are Dhamma-experts who praise only monks who are also Dhamma-
experts but not those who are meditators. And there are meditators
who praise only those monks who are also meditators but not those
who are Dhamma-experts. Thereby neither of them will be pleased, and
they will not be practising for the welfare and happiness of the
multitude, for the good of the multitude, for the welfare and
happiness of devas and humans.
"Therefore, friends, you should train yourselves thus: 'Though we
ourselves are Dhamma-experts, we will practise also those monks who
are meditators.' Any why? Such outstanding men are rare in the world
who have personal experience of the deathless element (Nibbaana).
'And the other monks, too, should train themselves thus: 'Though we
ourselves are meditators, we will praise also those monks who are
Dhamma-experts.' And why? Such outstanding persons are rare in the
world who can by their wisdom clearly understand a difficult
subject."
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On first reading it, we may appreciate the reminders for tolerance and respect and wise speech in regard to those who appear to follow different paths. It should
also be noted how useless bickering and disparaging of others are.
How easily these can lead to pride and 'puffing-up'. These are useful reminders at any level.
When we just read a translation like this, it is easy to take 'scholars' for being those who are experts in book-learning without any 'inner' developed wisdom and it is easy to take 'meditators' for being those who do not study and who merely follow a 'practice'.
If we really wish to know more about these two groups (of monks) who
should be highly respected, we need to look at the Pali and
commentary notes, I think.
The Pali term for the first group is 'dhammayoga' . B.Bodhi adds 'AA
says the term refers to preachers (dhamma-kathika). The second group
of 'meditators'refers those who have attained jhanas. Obviously
neither group are arahants, otherwise there would not have been any
dispute.
From the commentary notes, it seems that the second group,
the 'meditators'have already realized the jhanas and they 'touch the
deathless (amata) element by nama-kaya, (The mental body
i.e.cetasikas)' The Dhammayoga bhikkus (the ones dedicated to Dhamma
or the Scholars)"penetrate the deep meaning of the khandas
(aggregates), the dhatus (elements) the ayatanas
(sense fields). They clearly see it by magga-citta
(i.e the citta that experiences nibbana) together with
vipassana panna. But here it should be panna which
penetrates by considering, and also panna on the level
of asking questions and learning" Commentary ends.
The last part of the sutta about the Dhammayoga Bhikkhus says 'Such
outstanding persons are rare in the world who can by their wisdom
(panna) clearly understand a difficult subject' (i.e realize
nibbana).
Obviously there is no suggestion that this is merely an intellectual
approach. How could Nibbana be realized if it were? Likewise, Those
who have jhana experience and have attained at least the first stage
of enlightenment should be highly respected.
(including comments from from a post by Sarah Abbott at:
http://groups.yahoo.com/group/dhammastu ... sage/33934" onclick="window.open(this.href);return false; )
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Irrespective of whether one believes in a particular set practice,
or not, - the great importance of pariyatti, study, has been
emphasised by the Blessed One.
"Thus you should train yourselves: 'We will listen when discourses
that are words of the Tathagata -- deep, deep in their meaning,
transcendent, connected with emptiness -- are being recited. We will
lend ear, will set our hearts on knowing them, will regard these
teachings as worth grasping & mastering.' That's how you should
train yourselves."
http://www.accesstoinsight.org/canon/su ... 0-007.html" onclick="window.open(this.href);return false;
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As you will see, the word "dhamma" in these passages seems to refer
to a very carefully crafted curriculum of teachings, and that there
was a great concern that this body of material be accurately and
precisely communicated from teacher to student. The realization in
personal experience and the integrity of intention also seem to be
areas of particular concern in the ancient context, as they are
today.
Teaching the Dhamma Anguttara Nikaya 5:159
It is not easy to teach dhamma to others.
Concerning the teaching of dhamma to others, only after five things
have been internally established is dhamma to be taught to others.
What five?
1. "I shall speak a graduated discourse…"
2. "I shall speak a discourse that is insightfully-arranged…"
3. "I shall speak a discourse grounded upon caring…"
4. "I shall speak a discourse without motivation for personal gain…"
5. "I shall speak a discourse without disparaging myself or others…"
…thus is dhamma to be taught to others.
Confusing the True Dhamma Anguttara Nikaya 5:154
These five things, monks, incline toward the confusion and the
disappearance of the true dhamma. What five? When the monks:
1. do not carefully hear the dhamma,
2. do not carefully learn the dhamma,
3. do not carefully retain the dhamma,
4. do not carefully investigate the significance of the retained
dhamma, and
5. do not carefully know what is significant and practice the dhamma
according to dhamma.
Anguttara Nikaya 5:155
These five things, monks, incline toward the confusion and the
disappearance of the true dhamma. What five? When the monks:
1. do not learn the dhamma: [i.e., the] discourses, poems, refrains,
verses, utterances, stories, birth-tales, marvels, expositions;
2. do not teach to others in detail the dhamma as they have heard it
and as they have understood it;
3. do not make others speak in detail the dhamma as they have heard
it and as they have understood it;
4. do not recite together in detail the dhamma as they have heard it
and as they have understood it;
5. do not mentally think about and ponder upon, do not consider with
the mind, the dhamma as they have heard it and as they have
understood it.
Anguttara Nikaya 5:156
These five things, monks, incline toward the confusion and the
disappearance of the true dhamma. What five?
1. When monks mis-understand the discourses they have learned, mis-
arranging the words and letters, and then misconstrue the meaning of
the mis-arranged words and letters.
2. When monks mis-speak, do things that constitute mis-behavior, are
endowed with a lack of patience/forbearance, and possess little
talent for grasping the teaching.
3. When the monks who have learned much, who have received what has
been passed down, who have retained the dhamma, the vinaya and the
manuals, —they do not make others carefully speak the discourses;
and because of their lapse the discourses become something with its
roots severed, without a refuge.
4. When the senior monks live in luxury, take the lead in falling
into laxity, lay aside the responsibility of dwelling in seclusion,
and no longer put forth effort: to attain what has not yet been
attained, to achieve what has not yet been achieved, to experience
what has not yet been experienced.
5. When the community is divided. When the community is divided,
then there is shouting at one another, there is blaming one another,
there is closing in on one another, there is giving up on one
another. Those who are not clear do not get clear there, and the few
who are clear become otherwise.
Gradual Sayings (III, Book of the Fives, Ch XXI, Kimbila, §
2, ³On hearing Dhamma²):
Monks, there are these five advantages from hearing Dhamma. What
five?
He hears things not heard; purges things heard; dispels doubt; makes
straight his view; and his heart becomes calm. Verily, monks, these
are the
five advantages from hearing Dhamma.
metta
Chris