If actually knowing the way to liberation, would one with ability to
teach or knowing where to get taught, send another out to find out for
I think no. If one knows the way to liberation, he would always strive to give advice that would help that person reach liberation.
If someone is doing so, send you into the dessert, what can be the
reason for such?
Maybe someone is not yet ready to hear the Dhamma, so what else can you do other then to let them go their path on their own? You can't help if somebody does not want to be helped or if he/she does not need help.
Why would, if, a wise and compassionate person, possible avoid to send
you out, relaying just on your own?
A wise would avoid to send you out if he sees:
- he can help you and
- that you can be helped and
- you want to be helped.
If all three of the above conditions are met, he would avoid to send you out.
If only condition 2 and 3 are met, he would send you somewhere else to get help, possibly to some other teacher or on a path that would help you.
In any other combination of the above three conditions, the wise would let you go on your own. What else could he do if he sees that he can't help you? What else could he do if he sees that you can't be helped? Or if he sees that you don't want to be helped?
And why would a unwise and attached person desire to guide or bind
There are many reasons why would an unwise and attached person desire to guide others.
But what is the core, what is the reason, what is the cause an unwise and attached person would desire to guide others?
It is craving.
When there is craving, there is becoming. That which becomes, is considered as "I". What is considered as "I" is self.
Suppose this self lacks self-esteem, feelings of importance, lacks joy, happiness, sense of achievement, purpose in life, etc. This all creates suffering for that self.
When self suffers, there is only one medicine that cures the cause of the disease of suffering: REALIZATION OF ANATTA.
When anatta cannot be realized due to strong hindrances (panca), there remain only two medicines to alleviate the symptoms of the disease of suffering:
- Become devoted to sensual pleasures (craving for desires)
- Become devoted to self-affliction (craving for no desires)
These are the medicines. Other than that, there are no others. If there are others, they all stem out of one of these three.
If anatta cannot be realized, self will use either medicine 1. or 2.
The bigger the suffering of the self, the more it will use these two medicines.
Now, some selfs have unpleasant feelings of inadequacy or lack of importance or similar. To get rid of such unpleasant feelings, they can take medicine 1. Thus, they start desiring to have feelings of adequacy or similar. Since they can't get these pleasant feelings by mere wishing or fantasizing, they decide to become experts in some field, for example, in the Dhamma and they start teaching the Dhamma and guiding others in the Dhamma. By teaching the Dhamma, gaining followers and guiding them, they get the pleasant feelings of adequacy and the unpleasant feelings of inadequacy cease. These pleasant feelings of adequacy can be any feelings, like feelings of being proud of oneself, or having pride, or being important, or feelings of entitlement, or feelings of being superior, or smart, or wise, etc. But since all feelings are impermanent, the pleasant feelings of adequacy sooner or later cease. Once they cease, the inadequate self is revealed, and unpleasant feelings of inadequacy arise again. Again, the desire for feelings of adequacy arise, and the cycle repeats.
When one truly realizes anatta, there is no way a person will use medicine 1 or medicine 2 to alleviate unpleasant feelings. Instead, wisdom will be used, which comes from own personal experience and insight, which goes like this:
From craving as a condition, comes becoming.
From becoming, come unpleasant feelings.
With the removal of craving unpleasant feelings cease.
That's why a wise has no unpleasant feelings or, to be more precise, a wise has unpleasant feelings when he allows them to arise. For example, he could see pain, but he would not be in pain until pain is allowed to arise. Or he could see fear, but he would not be in fear until fear is allowed to arise. He has mastered feelings to perfection. He knows what is feeling, what is its cause and what is the way to its cessation.
Knowing thus, the wise helps, when he is capable of helping and the person needs help and the person wants to be helped. Knowing thus, the wise also doesn't forget to help himself, as only by helping himself, he would be able to help others.