Sutta Studies: A Step-by-step Guide (Part 1)

 

1.1 INTRODUCTION

This is a guideline prepared for Dhamma teachers / sharers who wish to acquire some form of skill in deciphering meanings and quotes from Buddhist suttas, especially of those from the Pali Tipitaka.

The aim of the guidelines is to aid those who wish to make their Dhamma propagation work more effective. It cannot be denied that quality "dhammaduta" (Dhamma propagation) has to be associated with a wide and deep knowledge base, and the ability to use such knowledge appropriately.

To know the extent of one’s knowledge, and when to use it (or not to use it at all) is the mark of a wise person. Nevertheless, for a Dhamma propagator to be truly effective, he or she has to have some depth in Buddhist knowledge.

When we say "Buddhist knowledge" it does not necessarily connote spiritual wisdom. While Buddhist knowledge is acquired (through Dhamma discussions, sutta studies etc), spiritual wisdom is attained through effort in cultivating calm and insight. One school of thought maintains that sutta study is not necessary in achieving spiritual attainment, while another has the view that studying the Buddha’s word is essential when it comes to propagation work.

In essence, both schools of thought are right. Traditionally there are two branches of monastic training open to monks and nuns. The two branches or mode of responsibilities (also known as duties - dhura) are:

a.     the responsibility (or duty) of study (gantha-dhura), and

b.     the responsibility (or duty) of insight cultivation (vipassana-dhura)

If one joins the Sangha in his youth, one would usually take up the responsibility of study, and go on to cultivation of insight later on (DhA 1:7f, 155). Those who renounce at an advanced age would normally take up the burden of cultivation.

Although one need not take up the duty of sutta study (gantha-dhura) to gain enlightenment, nevertheless it is of great benefit when it comes to Dhamma propagation. The duty of sutta studies therefore is a matter of choice. Its main advantage lies in the learner’s ability to disseminate the Buddha Dhamma for the benefit of others as well as to inspire them towards making personal effort to attain spiritual liberation.

In the Anguttara Nikaya and Theragatha commentaries, there is a story relating how Upali - after being ordained and receiving the subject of meditation from the Buddha – wishes to take leave from the Buddha to go into the forest. The Buddha then advises Upali:

"O bhikkhu, if you reside in the forest, you will be able to grow in just one duty (dhura), but staying in this vicinity, you will fulfil both duties of study (gantha-dhura) and insight cultivation (vipassana-dhura).

(AA 1:312; Thag A 2:101)

Given the situation today where Buddhism in some instances are misrepresented through false teachings and flagrant malpractice, this duty of study (gantha-dhura) is ever more essential to ensure that the Buddha sasana stands firm for a long time to come. Only through true knowledge and correct understanding of the Dhamma can one inspire others to right practice and to eliminate misconceptions.

  

1.2 EFFECTIVE SUTTA STUDY – THE BASICS

In the book of the sixes of the Anguttara Nikaya, we find Sariputta praising Ananda’s learnedness in the following manner:

"Excellent, Venerable Sir…we bear in mind that the venerable one is endowed with these six things:

The Venerable Ananda masters Dhamma, namely the discourses in prose (gathas), in prose and verse, the Exposition, the Verses, the Verses of Uplift (udana), the Buddha’s sayings, the Birth Stories (Jataka), the wonders, the Miscellanies;

The Venerable Ananda:

1.     learned in the Dhamma, as mastered

2.     teaches others Dhamma in detail

3.     makes others say it

4.     makes others repeat it

5.     reflects, ponders, pores on it

6.     questions and make enquiries

and they disclose what has not been disclosed, simplify what has not been simplified and dispel doubt from what has been doubtful concerning many things."

                                                                                    Ananda Sutta, Anguttara Nikaya 3:362

 

1.3 Effective Dhamma Learning – Digital or in person?

In pali, "pariyapunati" [pari – all round, puna – again, pariyapunana – learning, studying] means to learn thoroughly. In ancient times, the term refers to learning by heart, as there were no books then.

In the digital age, learning has come in a new form, that is, the advent of multimedia. Just a decade ago, most students would contend with information culled from books, video or television or through radio/audio cassettes.

Today, these medium are supplemented by an interactive media, that is, the Internet. Not only does the Internet provide a democratic means to connect people from all over the world, it also provides a channel to subscribe to all kinds of thoughts and ideas.

For over a year or so, the 2020 Covid pandemic caused the rise of a new platform in Dhamma teachings, that is the “zoom” or online streaming platform. Since many people were locked down in their homes, the only means of accessing live Dhamma teachings was via streaming.

Nevertheless, this so-called information age is just that - a ubiquitous platform - which contains a mass of information that swirls around for easy access. However,  being informed does not connote being educated. To have a mass of data – in the form of sight, sound or texts - stored in one’s head does not mean one has wisdom.

Paradoxically, the modern age of learning via the Internet is a great advocate of education in private. As such, as a learner receives information and interacts through the Internet, he does so in some form of anonymity. There is no view of body language, which basically serves as a critical assessment for seasoned teachers to gauge their students’ progress.

Imagine having the Internet translating this Enlightening legend as an authentic learning experience:

 

"Sakyamuni was once engaged at Vulture’s Peak, preaching to a congregation of his disciples. He did not resort to any lengthy verbal discourse to explain his point, but simply lifted a bouquet of flowers before the assemblage. Not a word came out of his mouth. Nobody understood the meaning of this, except the old venerable Mahakasyapa. He quietly smiled at the Master, as if fully comprehend the purport of this silent but eloquent teaching on the part of the Enlightened One. The latter, perceiving this, opened his golden-tongued mouth and proclaimed solemnly, "I have the utmost treasure, spiritual and transcendental, which this moment I hand over to you, O Venerable Mahakasyapa!"

Abstracted from "Zen Buddhism" by D. T. Suzuki

 

In other words, to learn the Dhamma thoroughly, to be engaged in pariyapunati, one is encouraged to be in the presence of a learned person, whether individually or in a group. The entire spectrum of learning the Dhamma is best experienced when accompanied by appropriate content delivered in a manner suited to the mood and occasion, in full view of the accompanying body languages of both learner and teacher.

This does not necessarily mean that books and other interactive media does not have its role. What is emphasized in the "total natural learning experience" approach in the accompanying "human interacting factor" which take precedence over other means of extended communication. It is by no accident when the Buddha proclaims in the Mangala Sutta (Discourse on Blessing) that "…being responsive to correction, timely hearing of the Dhamma, ….timely Dhamma discussion…." are "the highest blessings."

As such, it can be safely concluded that learning Dhamma in a social setting yields the best result, in terms of transmitting both knowledge and wisdom.

 

1.4 Principles of Teaching the  Dhamma

If we are just contented to let Sutta (or Dhamma) study to remain at that level, then this would merely constitute as academic research. When one has acquired a reasonable level of understanding of the Dhamma, one should be motivated to share, or transmit the knowledge to another.

1.4.1  Hearing the Dhamma

The benefits from hearing the Dhamma has been listed in the Anguttara Nikaya as:

a.     One hears things not heard before

b.     One clarifies things one has heard

c.      One dispels one’s doubts

d.     One makes straight one’s views

e.     One’s mind becomes clear and inspired

(A 3: 248)

 

1.4.2  Teaching Dhamma

As proven in many learning instances, sharing what one has learnt is a very effective knowledge reinforcement method. Teaching the Dhamma has very powerful benefits, and the Buddha has given the following five useful points for Dhamma teacher:

Teach others Dhamma, thinking,

a.     I will give instruction that is regulated and gradually advanced

b.     I will instruct using reasoning

c.      I will instruct out of kindliness

d.     I will instruct not for worldly gain

e.     I will instruct in a way which does not hurt myself nor others."

(A 3: 184)

 

1.4.3  Make others say Dhamma

There are two parts in this step:

a.     memorizing what we learnt by saying the Dhamma, and

b.  repeat the Dhamma through recitation

By putting into practice these two steps, one would enhance the acquisition of Dhamma knowledge as well as intensifying one’s spiritual experience through mutual interaction. This satisfies the saying which goes "true learning comes from teaching".

 

1.4.4  Make others recite Dhamma

The Pali term "sajjhayati" means to "rehearse, to recite". The Pali Puja (chanting) is a form of sajjhaya as it is the ancient embodiment of an established way to learn and to examine. For a long time before the advent of modern print technology, this was the method used by monks and nuns to learn and to hand down the Buddha’s word. The ancient Buddhist monastic examinations were also conducted in this manner. Even today, chanting is still a common practice in Buddhist temples.

By developing a habit of reciting what is read, the ability to commit to memory is greater. For instance, many who takes the trouble to memorize teachings in prose like the Metta Sutta, or the Mangala Sutta have found it invaluable in times of personal crisis, as they could summon personal courage by reflecting on selected verses to calm down their nerves.

After all, the true intention of learning the suttas is to be able to re-live the word of the Buddha, so that its transformational value is instituted into one’s life.

 

1.4.5  Meditate on Dhamma

If there is any intrinsic difference between Buddhism and other religion, it is the emphasis on meditation on the Dhamma. The practice of meditation on Dhamma (Dhammanusati) basically comes in three parts, i.e:

a.     To carefully reflect in mind (cetasa anuvitakketi)

b.    To examine, scrutinize (anuvicarita)

c.      To see clearly in mind (manasanupekkhati)

When knowledge is recently acquired, it is natural for one to dwell on the ideas, or newly formed thoughts. Sometimes, the absorption of new knowledge stimulates mental energies that may cut both ways: it either clarifies one’s understanding or creates new doubts. It also does not help when one tends to absorb information according to one’s liking, as in looking through coloured glasses.

As such, the real value in meditating on the Dhamma is not so much to scrutinize the word by letter, but to reflect on its spiritual meaning after letting it sink into one’s consciousness. This is usually done through a period of silence after having participated in a study session.

 

1.4.6  Asking questions on Dhamma

A Buddhist student should learn to ask questions which are fitting to the subject and which are useful. This is reflected in the Pali word paripucchati, which the Commentary explains as "to ask what precedes and what follows in a relationship."

The questions should also be varied and comprehensive, as implied in paripanhati, which (according to the Commentary) means "to weigh, to determine, asking ‘Let me question on this and that.’ "

 

The six methods stated above were devised when learning by heart was the norm for education. The incident of "natural transmission of knowledge" is predicated on the understanding that effective interpersonal communication takes place on a holistic approach which utilizes the presence of both teacher and student.

For the Dhamma learner, this is called being exposed to “an effective spiritual acculturation process”.  This process is basically the result of a holistic combination of voice, body languages (e.g. a mild nod, a casual smile, etc), appropriate utilization of silence, interchanging of thoughts at an appropriate moment etc.

These are all crucial elements in determining a spiritually productive exchange of knowledge and wisdom. By and large, these methods require personal commitment and discipline, as it bears more to individual training rather than mass learning as advocated by modern education systems.