The Double-Edged Sword of Knowledge: Decoding the ‘Three Pariyattis’—When Scripture Becomes a Viper if Mishandled
In the age of information, where wisdom is available at our fingertips, we often hear the adage, “Knowledge is power.” However, in Buddhist philosophy, power is akin to a double-edged sword. The study of Dhamma, known as “Pariyatti,” derives its value not from how much one reads or how accurately one memorizes, but rather from the “intent” behind grasping that knowledge.
The Buddha classified students of Dhamma into three distinct categories through sharp, thought-provoking metaphors. Let us explore these types to reflect upon our own intentions: are we wielding knowledge as a cure or a poison?
1. The Intellectual Trap: Alagaddupama Pariyatti (The Snake-Catcher’s Error)
The first category represents a pitfall often stumbled upon by scholars and intellectuals. It is called “Alagaddupama Pariyatti.”
Imagine a person seeking to catch a venomous snake. Instead of using the proper method, they grab the snake by its tail or coils. The inevitable result is that the viper turns back and bites them, leading to suffering or death. In this context, studying Dhamma becomes a tool for the “Ego.”
This refers to studying for the sake of gains, fame, or the reputation of being a scholar. Worse, it involves weaponizing knowledge to win debates, criticize others, or defend one’s own dogmatic views. The knowledge may be scripturally correct, but the twisted intent turns the “Dhamma”—which should be a panacea—into a deadly poison that destroys both the holder and those around them. The more they know, the more arrogant they become, drifting further away from liberation.
2. The Map to Freedom: Nittharana Pariyatti (Studying for Deliverance)
The second category is the path of the true wise one. It is called “Nittharana Pariyatti.”
This is likened to a skilled snake-catcher who uses a forked stick to pin the snake’s neck firmly before grasping it, rendering the venom harmless and allowing the extraction of medicinal serum. The goal here is singular and clear: “Studying for Practice.”
Students in this group do not learn to show off. They recognize that life is laden with suffering (Dukkha) and view the Dhamma as a “User Manual for Life” or a map to navigate out of the labyrinth of Samsara. They study morality (Sila) to refine behavior, concentration (Samadhi) to stabilize the mind, and wisdom (Panna) to uproot defilements. This is the learning that leads to true escape and liberation.
3. The Guardian’s Mission: Bhandagarika Pariyatti (The Treasurer’s Knowledge)
The final category is the most exalted and rare level, known as “Bhandagarika Pariyatti.”
This is the study undertaken by the Arahants (the Fully Enlightened Ones). For them, the personal task is finished; there are no more defilements to abandon and no more suffering to extinguish. They are likened to a “Royal Treasurer” who guards the King’s wealth—not to spend it on themselves, but to preserve it for future generations.
These Noble Ones study the Dhamma and Vinaya to maintain the “Lineage of the Religion,” preserving traditions and teachings to ensure this wisdom does not vanish with time. It is a study driven by pure compassion, utterly void of selfishness.
Conclusion: Are You Holding the Scripture or the Snake’s Tail?
The analysis of the “Three Pariyattis” reveals a profound truth: “Spiritual knowledge is not measured by volume, but by direction.”
If our study of Dhamma today makes us feel superior to others, or leads us to judge people with the theories we have memorized, we must be cautious—we might be gripping the “snake’s tail” without realizing it.
However, if our study softens our hearts, thins out our defilements, and fosters a genuine desire to use that wisdom to solve life’s problems, then we are walking the correct path. True knowledge should not inflate our self-importance; it should diminish it, until there is no “self” left to carry the burden.
