A slippery slope is often used to convey a fallacious aspect in our reasoning, that we can easily lose track of our path, and is a call to step back and evaluate evidence before moving forward. Its rationale is based on how we view or understand causality in general as chain of events that can trigger domino effect of some sort. In the teachings of the Buddha, such warnings exist, under different connotations. For example, in terms of good and evil:
So, falling into slippery slopes is driven by the notion that things happen gradually and that they do not bear fruits immediately. In other words, anything that we do that gives us a sense of direction is a good suspect of being a slippery slope, until proven otherwise.Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
The flip side of the coin is that most people who fall into slippery slopes rationalize their actions through the same reasoning. Take the idea of "cleansing the mind" as an example and compare it to the slippery slope of germophobia. A germophobe, quite rationally (or irrationally for that matter) would argue that we should not think lightly of germs, because little by little, they might lead you to severe illness unless you are overly aware, hence the incessant and compulsive washing of the hands becomes the right thing to do, and its undesirable side effects can be brushed aside under the notion of preserving the higher good.
Take the whole business of practicing and insight as another example, which is a gradual process, through paying attention to certain aspects of phenomena and developing dispassion, where the slippery slope brings about freedom, eventually:
So, what to make of slippery slopes? and how it manifests in your practice and daily life?Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch; in the same way this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis only after a long stretch. The fact that this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis only after a long stretch: This is the first amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.