This was posted on another thread:
I think this underestimates the importance of studying and considering the Dhamma. It is rare for the Dhamma to be available and it is more than merely inspiring - it is necessary.
Discusion can also be useful and one of the benefits of this forum is that we can put forward our ideas and queries. Sometimes a reply can cast light on a sticky point.
In the texts it notes that one who studies only the suttanta may develop wrong view because the suttas use conventional terms like me , I, they. Thus studying wrongly one thinks “I” am learning, “I” am having insight.
The Atthasalini (translated as the Expositor
p31)"the bhikkhu who is ill-trained in the Suttas gets
a wrong idea, …consequently he arrives at wrong view" (see note below for full citation).
Studying Abhidhamma has a warning too - one can get lost in the impressive philosophy of the Abhidhamma and not see how actually how it applies here and now.
Sometimes people read the suttas and see a bhikhu/layperson receiving a short teaching and attaining there and then or after going somewhere and striving. They conclude that they too have understood and just need to ‘practice’.
However there are different kinds of the Buddha’s followers:
The Puggala-Pannati:
p.58
- What sort of person is quick in acquiring (Ugghàtitannu)?
The person who comprehends the doctrine at the time of its pronouncement is said to be quick in acquiring.- What sort of person learns by exposition (Vipancitannu)?
The person to whom comprehension of the doctrine comes when the meaning of what is briefly uttered is analysed in detail.- What sort of person is one who may be led (Neyya)?
The person to whom comprehension of the doctrine comes by recitation, questioning, and earnest attention and by serving, cultivating and waiting upon lovely friends is one who may be led.- What sort of person is one with whom the word is the chief thing (Padaparama)?
The person to whom comprehension of doctrine would not come in this life, however much he may hear and say and bear in mind or recite, is said to be one with whom the word is the chief thing.
Note:
Expositor (atthasalini p.31)
The bhikkhu, who is well practised in the Vinaya, arrives,
by fulfilling the precepts, at the three kinds of knowledge,
which are fully treated of therein. The bhikkhu, who is well versed in the Suttas, arrives, by his attainment of concentration, at the six branches of super-knowledge, which are
fully treated of therein. The bhikkhu, who is well cultivated in the Abhidhamma, arrives, by his attainment of understanding,
at the four analyses, which are fully treated of therein. Thus
the bhikkhu, who is well trained in the three Pitakas, in due
course arrives at the attainment of the three kinds of knowledge,
six branches of super-knowledge, and the four analyses.But the bhikkKu who is ill trained in the Vinaya, imagines
that there is no fault in the forbidden sensations of touch,
because the touch of these is similar to that of blankets and
cloaks, etc., which are pleasurable and are permitted by the
Buddha. And it has been said;
by the Blessed One, namely, that certain things are inimical
(to progress), but that they are incapable of doing any harm
to one who uses them in certain ways.’ Consequently the
bhikkhu arrives at evil practices.The bhikkhu, who is ill trained in the Sutta, gets a wrong idea, not knowing the
meaning of such passages as, ‘ There are, bhikkhus, four
persons^ in the world,’ concerning which it has been said,
‘ Owing to his wrong ideas,^ he accuses us, harms himself and
produces much demerit.’ Consequently he arrives at wrong
views.
The bhikkhu, who is ill trained in the Abhidhamma,
makes his mind run to excess in metaphysical abstractions
and thinks of the unthinkable. Consequently he gets mental
distraction.