user17652: What unwholesome sankharas can be created from too much focus on dhamma concepts, reading and intellectual pursuits, and practice?
What kind of results do those sankharas produce?
What blockades are created?
What are the common associative thinking patterns and behaviours that emerge out of persistent preoccupation with dhamma concepts?
In the Mahayana tradition, Japanese Zen Master Hakuin, has this to say:

“People see it as if it is far away. What a pity! They are like a man
who, standing in water, complains of thirst”

In the Theravada tradition, they have a similar outlook, gesturing their practitioners to not become fixated on the signs and features of their perceptions, which should include dhamma concepts. Although helpful at the outset, a hindrance may develop, and this is Theravada's recognition of that hindrance alongside many others.
In my own understanding, I have this to say about it:

The Plateau of Diminishing Returns
It is only when all effort has been exhausted that the seeker lays down their ordinance and armaments amounting to their spiritual techniques, their religious paraphernalia, and their pride. This might happen to be rather elongated and messy affair, but never mind.
From here onwards, one becomes strikingly honest with oneself and receives absolutely nothing in return.


user254: I think that one of the problems, or at least one of the symptoms, may be people arguing.

Māna
Māna (Sanskrit, Pali; Tibetan: nga rgyal) is a Buddhist term that may be translated as "pride", "arrogance", or "conceit". It is defined as an inflated mind that makes whatever is suitable, such as wealth or learning, to be the foundation of pride. It creates the basis for disrespecting others and for the occurrence of suffering


user471: Some people learn the Dhamma to use it to criticize others or argue with others.

“Here, bhikkhus, some misguided men learn the Dhamma—discourses,
stanzas, expositions, verses, exclamations, sayings, birth stories,
marvels, and answers to questions—but having learned the Dhamma, they
do not examine the meaning of those teachings with wisdom. Not
examining the meaning of those teachings with wisdom, they do not gain
a reflective acceptance of them. Instead they learn the Dhamma only
for the sake of criticising others and for winning in debates, and
they do not experience the good for the sake of which they learned the
Dhamma. Those teachings, being wrongly grasped by them, conduce to
their harm and suffering for a long time. Why is that? Because of the
wrong grasp of those teachings.
MN 22

Or some may learn the Dhamma to teach it for worldly gain.

They assemble the community
for business rather than Dhamma.
They teach the Dhamma to others
for gain, not for the goal.
Thag 16.10


17652: <p><strong>What unwholesome sankharas can be created from too much focus on dhamma concepts, reading and intellectual pursuits, and practice?</strong></p>
<p><strong>What kind of results do those sankharas produce?</strong></p>
<p><strong>What blockades are created?</strong></p>
<p><strong>What are the common associative thinking patterns and behaviours that emerge out of persistent preoccupation with dhamma concepts?</strong></p>
<p>In the Mahayana tradition, Japanese Zen Master Hakuin, has this to say:</p>
<blockquote>
<p>“People see it as if it is far away. What a pity! They are like a man
who, standing in water, complains of thirst”</p>
</blockquote>
<p>In the Theravada tradition, they have a similar outlook, gesturing their practitioners to not become fixated on the signs and features of their perceptions, which should include dhamma concepts. Although helpful at the outset, a hindrance may develop, and this is Theravada's recognition of that hindrance alongside many others.</p>
<p>In my own understanding, I have this to say about it:</p>
<blockquote>
<p>The Plateau of Diminishing Returns</p>
<p>It is only when all effort has been exhausted that the seeker lays down their ordinance and armaments amounting to their spiritual techniques, their religious paraphernalia, and their pride. This might happen to be rather elongated and messy affair, but never mind.
From here onwards, one becomes strikingly honest with oneself and receives absolutely nothing in return.</p>
</blockquote>
 254: <p>I think that one of the problems, or at least one of the symptoms, may be people arguing.</p>
<blockquote>
<p><a href="https://en.wikipedia.org/wiki/M%C4%81na" rel="nofollow noreferrer">Māna</a></p>
<p>Māna (Sanskrit, Pali; Tibetan: nga rgyal) is a Buddhist term that may be translated as &quot;pride&quot;, &quot;arrogance&quot;, or &quot;conceit&quot;. It is defined as an inflated mind that makes whatever is suitable, such as wealth or learning, to be the foundation of pride. It creates the basis for disrespecting others and for the occurrence of suffering</p>
</blockquote>
 471: <p>Some people learn the Dhamma to use it to criticize others or argue with others.</p>
<blockquote>
<p>“Here, bhikkhus, some misguided men learn the Dhamma—discourses,
stanzas, expositions, verses, exclamations, sayings, birth stories,
marvels, and answers to questions—but having learned the Dhamma, they
do not examine the meaning of those teachings with wisdom. Not
examining the meaning of those teachings with wisdom, they do not gain
a reflective acceptance of them. Instead they learn the Dhamma only
for the sake of criticising others and for winning in debates, and
they do not experience the good for the sake of which they learned the
Dhamma. Those teachings, being wrongly grasped by them, conduce to
their harm and suffering for a long time. Why is that? Because of the
wrong grasp of those teachings.<br />
<a href="https://suttacentral.net/mn22/en/bodhi" rel="nofollow noreferrer">MN 22</a></p>
</blockquote>
<p>Or some may learn the Dhamma to teach it for worldly gain.</p>
<blockquote>
<p>They assemble the community<br />
for business rather than Dhamma.<br />
They teach the Dhamma to others<br />
for gain, not for the goal.<br />
<a href="https://suttacentral.net/thag16.10/en/sujato" rel="nofollow noreferrer">Thag 16.10</a></p>
</blockquote>
