The study and contemplation of the Dharma rest upon three vital pillars: coherence, richness, and focus.
The theoretical system of Buddhism—comprising the three collections (tripiṭaka) and twelve categories of scripture (dvādaśaka dharma pravacana)—is as vast and profound as a boundless ocean, encompassing diverse schools and doctrinal frameworks. The Buddha’s lifelong teachings were historically categorized into the Three Turnings of the Wheel of the Dharma, as well as other systems such as the Tiantai school’s “Five Periods of Teaching.” Further taxonomy within Chinese Buddhist doctrinal classification yields distinct analytical frameworks, such as Madhyamaka and Yogācāra.
Faced with such a monumental system, how should we approach study and contemplation? In truth, regardless of which theoretical system one studies, three essentials must guide the way.
01 | Coherence: First, Master the Internal Logic of the Teachings
The first essential is coherence.
When studying a body of teachings, the doctrine must first cohere logically within one’s own understanding. If one cannot arrive at a coherent understanding of a theory, if its various principles seem to contradict one another, then problems will inevitably arise in our study and reflection.
If a proposition, through a series of logical deductions and theoretical developments, ultimately collapses into self-contradiction, the entire system breaks down. Of course, many theories are complete and flawless in themselves. More often than not, the problem rarely lies in the doctrine itself, but rather in our own fragmented, piecemeal acquisition of them. Consequently, what we have learned fails to form a coherent whole in our minds.
Thus, the first essential principle is that the teachings you study must, at the very least, be complete and coherent within your own understanding, with its underlying logic fully harmonious and clear. Genuine self-consistency does not mean merely memorizing a barrage of terminology and viewpoints; rather, it means possessing relatively complete answers to pivotal questions, forging a closed loop of sound reasoning.
02 | Richness: Enable the Dharma to Explain Issues in Practice and Life
The second essential is richness.
To what extent should the richness extend? At the very least, it must be comprehensive enough to explain the array of problems we encounter in practice and daily life.
To be sure, we cannot expect the Dharma to resolve every mundane issue we encounter in life. Attempting to apply Buddhist teachings to specific problems in mathematics or quantum mechanics would be rather cumbersome. Yet on the level of practice, the teachings we study cannot remain a collection of dry, hollow abstractions.
Many people, after studying the inferences of the Four Prasangika Lines of Reasoning and the Five Lines of Reasoning in Madhyamaka, end up asking, "What comes next?" They are left at a loss for how to proceed. Therefore, theory must be actionable—capable of illuminating the diverse phenomena in this world.
Throughout our education, from elementary school through university, we are exposed to diverse domains of knowledge—such as philosophy and science—each interpreting the world in its own way. How, then, does Buddhism account for these questions? Can we systematically and comprehensively illuminate the phenomena of the world through the profound, expansive frameworks of Madhyamaka and Yogācāra? We ought to gradually cultivate this corresponding right view (samyagdṛṣṭi) within our daily lives.
More crucially, this must be integrated into actual practice, prompting further inquiry: if all phenomena are devoid of intrinsic reality, how should this view be embodied in actual cultivation? How should we observe our own minds, and by what means do we confront afflictions (kleśa)?
This demands that the doctrines we study be sufficiently rich to guide us from abstract philosophy into lived experience, rather than leaving us with nothing more than a pile of concepts. This bridges directly to the third essential point: study and contemplation must have a clear focus.
03 | Focus: Contemplation Must Ultimately Ground Itself in Practice
When addressing "richness," another trap may emerge: an unbridled pursuit of richness becomes endless.
The theoretical framework of Buddhist canon is already colossal. If one endlessly expands outward, seeking to link the Dharma with mathematics, physics, philosophy, and various other disciplines, one can certainly find points of convergence. For example, topics in quantum mechanics like the double-slit experiment or Schrödinger’s cat seem to find echoes within Buddhist thought. Yet must we forcibly subsume every view of modern science under the Buddhist framework? That is entirely unnecessary.
Hence, the third essential in Dharma study is to identify the core focus. Some describe it as "being down to earth," while others call it "being practical." Though both meanings are similar, "focus" is the more accurate description: the theories we study and contemplate must be ultimately integrated with actual spiritual practice.
In the process of learning, grasping the focus seems to bear similarities to the second point, "richness," yet the third essential leans far more heavily into actual cultivation, prioritizing genuine, practical application.. If one expounds lofty theories, ranging far and wide, yet remains completely disconnected from one’s specific practice, failing to aid in recognizing afflictions, observing the inner mind, or guiding actual practice, then such study has missed the essential point altogether.
Furthermore, as practice progresses through different stages, the focus of study and contemplation must shift accordingly.
For instance, as practice progressively deepens and arrives at the pivotal stage of directly recognizing mind-nature, the focus of study can shift toward the teachings on mind-nature offered by Chan masters or the direct pointing-out instructions given by Dzogchen patriarchs.
If one remains at a more preliminary stage and cannot yet fathom these teachings, it is prudent to first study and reflect upon more systematic treatises, such as Longchenpa's Finding Rest in the Nature of the Mind. If those still prove difficult to digest, one should build a firmer foundation further back by studying Mādhyamaka and Yogācāra. Should even those prove beyond one's grasp, one should step back further and begin with Buddhist logic and epistemology (pramāṇa).
In short, the content of your study and contemplation must closely align with the actual stage of your personal practice. That is to say, your study must be practical and grounded, focusing on what matters most at each phase of the path, directly addressing the exact challenges that genuinely need to be resolved at that stage.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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