Buddhist training is more than just sitting on a cozy cushion and watching the breath; rather, it involves both study and practice. In the past, many practitioners of the holy Dharma spent a great deal of time studying scriptures and practicing mediation for long periods. In order to fulfill such needs, certain Tibetan Buddhist monasteries created two types of schools, known as shedra and drupdra. A shedra is a monastic college, while a drupdra is a place where one practices meditation and sadhanas. Many, if not most, Tibetan monasteries have shedras.

Monks in these monastic schools often study Buddhist classics, principal treatises, and exegeses on two major topics: Sutra and Tantra. If a nun or monk excels in these studies, she or he is often enthroned as a khenpo or abbot. These individuals are not only authorized to teach monastics but often become revered figures for both the monastic and lay communities. However, one must bear in mind that there are other pathways to become a teacher besides this sort of rigorous academic training. Many yogis and Dzogchen masters did not undergo years of formal learning, yet they became truly remarkable masters.

In many shedras, students study the Thirteen Great Texts, which are works by Indian Buddhist panditas. These particular texts are revered by all Tibetan Buddhists and have been the main curriculum in many Nyingma monasteries. The 19th-century Nyingma master Khenpo Zhenga wrote explanations of them and promoted these texts as the primary course of study at great monastic colleges, such as the Dzogchen Shri Singha Shedra. This was perhaps the most influential learning center for the Nyingma school and had strong impact on other traditions as well. Great scholars such as Patrul Rinpoche and Jamgon Mipham were all connected with this prestigious monastic university.

Generally speaking, it is safe to say that Tibetan monasteries possess the strongest tradition of Buddhist academia. There are many reasons for this. Consider the enormous amount of Buddhist texts translated into Tibetan from other languages, mainly Sanskrit. These translations are accurate and often more faithful to their Sanskrit origins than early translations of sutras into other Asiatic languages. Furthermore, a great influx of Tibetan translators traveled to India to study with master panditas, and many Indian panditas came to Tibet to teach. As time went on, Tibetan monasteries developed robust academic traditions of study. Many also say that Tibetan Buddhist training is modeled after Nalanda Monastery, perhaps the greatest center of higher education in the ancient world. All these factors could have contributed to the unrivaled academic standing of Tibetan Buddhism.

Today, one of the best shedras in the world is undoubtedly Larung Gar in eastern Tibet, founded by Choje Jigme Phuntsok in 1980 at a site where Dudjom Lingpa once lived. Its size alone is breathtaking, hosting thousands of nuns and monks who are there for one reason: study and practice. These monastics come from all over Tibet and from various traditions. Many are ordained as khenpos and sent to various monasteries to teach. One could state that the quality of today’s Buddhist education in Tibet is high largely due to the influence of this monastery.

In the West especially, most Dharma practitioners are laypeople living in mundane society—going to school, raising families, and working for a living. They do not have the luxury of dedicating huge chunks of their lives to renunciation and concentrated Buddhist study. At the same time, they would benefit greatly from understanding Buddhist doctrine and philosophy.

What is the solution? Lay Buddhist communities should start shedras that fit their specific life situations. One of the main criteria for this is choosing the right curriculum—specifically, a single text that encompasses the entire Buddhist doctrine. The text that comes to mind is the Yonten Dzod (Treasury of Precious Qualities) by Rigdzin Jigme Lingpa.

The Yonten Dzod itself is not very long and is composed in verse. Many scholars have written commentaries on it. If one studies this text from beginning to end, one can gain a panoramic understanding of almost every Buddhist topic. Therefore, Western Tibetan Buddhist sanghas should set up shedras and choose texts such as this one to provide an academic environment for study. In the modern era, establishing a shedra is not that challenging thanks to advances in technology. There is no need to build classrooms, dormitories, or gathering halls; a sangha can offer online classes by inviting well-educated Dharma teachers to teach virtually.

A deeper understanding of Buddhist doctrine is more than just acquiring knowledge; it enriches one’s Dharma practice. In other words, it is a crucial factor in fostering inner spiritual awakening. This is why ancient masters encouraged their followers to study the vast wisdom of the Buddhadharma. If we become too relaxed or careless regarding the study of Buddhist teachings, our practice risks becoming mere “feel-good” spirituality, lacking the profound wisdom essential to waking up to the nature of reality. Therefore, I look forward to the Western Buddhist community initiating a dialogue on this topic and moving toward creating shedra models suited to their lives.

Many Buddhist masters of the past have vocally criticized the imbalance between study and practice. They point out the downside of either emphasizing the study of scriptures without enough dedication to practice, or rejecting the study of scriptures to focus solely on practice. There is a good reason behind such criticism: this imbalance can become an obstacle that affects one’s path for a long time. Therefore, anyone who wishes to fully adopt the Buddhadharma as their spiritual path should make sure to maintain a balance between study and practice.

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