Dangerous Desires (Part 3/3)
Reflection and insight: Don’t Become a “Debate Master"
In this sutra, the Buddha explains that some
people study the scriptures not so that they can put them into practice but so that
they can win arguments over tea and participate in idle conversations. These
people are like fools who try to catch a snake with their bare hands—They think
they know how to catch it, but they will only get bitten.
People who truly want to catch a snake
must bring a forked stick (e.g., a goat’s foot staff, a tool with a divided
tip). They must first pin the snake’s head down with the stick and then firmly
grasp it. This way, even if the snake wraps itself around their arms, wrists,
or any other parts of their bodies, they will not be bitten, suffer pain, or
die. This is because they know how to catch a snake and genuinely understand its nature!
Similarly, good people study the Buddha
Dharma so that they can actually practice and realize it and attain meritorious
qualities. They should first correctly understand the true meaning of the
Buddha Dharma and then diligently practice it, step by step, according to the
proper sequence. The Buddha Dharma must be studied not to win in arguments
about it but to cut off vexations and attain wisdom and liberation. Those who study
the Buddha Dharma in this way will ultimately gain true peace and benefits.
Isn’t the monk Ariṭṭha a reflection of many of us? We might say, “As long as I don’t break
the law, I
will be fine; however, a little enjoyment won’t hurt.” We feel free, but, in
reality, our desires are leading us around by the nose, and we don’t even
realize it.
With boundless compassion, the Buddha
repeatedly used ten similes to teach the monks. These similes are incredibly insightful
and truly apt:
1. Like gnawing a bone: A dog
fiercely chews a bone, drooling, but the bone has long been devoid of meat and thus
cannot satisfy the dog’s hunger. Desire is the same—We chase it for a long
time, but it never truly benefits us, leaving us with only emptiness.
2. Like fighting for a piece
of meat: A small piece of meat drops on the ground, and a flock of birds rushes
in, fighting over it, with none able to enjoy it alone. Sensual pleasure is like
that piece of meat—It invites jealousy, competition, conflict, and suffering.
3. Like holding a dry-grass
torch: You hold a burning torch to see the way forward as you walk, but the flame
can scorch your hand! Desire is the same; holding it is like holding something hot—It is
a present and intensely burning evil.
4. Like a pit of coals:
Who would willingly jump into a burning coal pit? Yet, when people become
obsessed with sensual pleasure, they feel a burning craving for it and jump into
it , imagining it to be cool spring water. They jump into the pit with
their eyes closed, only to find out that they cannot quench their thirst there but
are consumed by the fire of desire.
5. Like a beautiful dream:
In a dream, you marry someone beautiful, win the lottery, and live in a
mansion. You wake up and find
out that none of these is true—just a fleeting illusion. The happiness brought by indulgence is
even shorter than a dream; it quickly shatters.
6. Like borrowed items (luxury
car/designer bag): You drive your friend’s luxury car or carry their
limited-edition bag, and everyone compliments your taste, but in the end, you
must return the item. The pleasure of indulgence is also “borrowed”—temporary
and illusory.
7. Like the fruit on a tall
tree: The reddest fruit at the top of a tree will eventually fall and rot when already
ripe. However, someone foolishly climbs the tree to pick it and breaks their
leg. Is desire worth sacrificing one’s health, family, and conscience for?
8. Like walking into a slaughterhouse:
Behind the fine meat and wine that we enjoy lies a bloody price. How many
people hurt each other for desire? Work, romance, fame, and fortune—Are these
not all slaughterhouses?
9. Like riding on a post covered with knives: A wooden post studded with knives will
cut you all over and leave you bleeding if you get close. Desire is the same—Getting
near it inevitably leads to injury.
10. Like catching a snake:
You see a snake and think that catching it will make you safe. But if you aren’t
careful, it will bite you back, possibly costing you your life. This is because
you touched a dangerous thing without knowing how to do so. Desire is the same—If
you don’t understand its nature and blindly chase it, crave it, and cling to
it, you will lose your life sooner or later.
In addition, studying the Buddha Dharma is
not about debating,
winning arguments, or beating others but about one’s own liberation. We often fall into similar traps, thinking that because we have
read many books, attended many lectures, and memorized famous quotes better
than anyone else, we understand all the important principles. But, in reality, we haven’t genuinely practiced or realized
anything important. We have no essential realization or meritorious qualities
acquired from practice. The moment we face emotion or temptation, we collapse—Our
temper flares up, our greed and attachment prevail, and our vexations aren’t lessened
at all. Isn’t that tantamount to “catching a snake with our bare hands”? All
talk and no actual practice, and being self-righteous, make it easier for us to
get hurt.
Therefore, do not treat the Buddha Dharma
(or any form of wisdom) as an ornament or a tool for showing off or winning
arguments. You must be able to apply what you have learned in daily life to
genuinely benefit from it. Just as catching a snake requires a method and a
tool, practice also requires a method and a sequence. You should first
correctly understand the true meaning and practice methods of the Buddha
Dharma, and then put them into action sequentially, constantly observing the
actions of your body, speech, and mind, and making adjustments and corrections
at all times. Instead of saying “I understand everything,” when you encounter
adversity, ask yourself, “Am I handling this situation with more wisdom and
liberation than before, or am I being bound by vexation again?”
In simple terms, stop lying to yourself, telling yourself that enjoyment is harmless. In addition, stop using knowledge to confuse and package your faults. True practice is about facing yourself honestly and bravely, and then correcting your desires and vexations little by little. It’s time to give up those deceiving small pleasures! (End)
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