修習止觀坐禪法要 1.51

1.51

疑者，有三種：一者、疑自。而作是念：「我諸根闇鈍，罪垢深重，非其人乎？」自作此疑，定法終不得發。若欲修定，勿當自輕，以宿世善根難測故。二者、疑師。「彼人威儀相貌如是，自尚無道，何能教我？」作是疑慢，即為障定。欲除之法，如《摩訶衍論》中說：「如臭皮囊中金，以貪金故，不可棄其臭囊。」行者亦爾，師雖不清淨，亦應生佛想。三、疑法。世人多執本心，於所受法不能即信、敬心受行。若心生猶豫，即法不染心。何以故？疑障之義，如偈中說：

As for doubt, there are three kinds: First, doubting oneself. One has this thought: 'My faculties are dull and dark, my sinful defilements are deep and heavy; am I not the wrong person?' If one generates this doubt oneself, the dharma of concentration will ultimately never arise. If one wishes to cultivate concentration, one should not disparage oneself, for the wholesome roots of past lives are difficult to measure. Second, doubting the teacher: 'That person's deportment and appearance are like this; they themselves do not yet possess the Path, how can they teach me?' Giving rise to such doubt and arrogance directly obstructs concentration. The method to eliminate it is as stated in the *Mahāprajñāpāramitopadeśa*: 'It is like gold in a foul leather pouch; out of desire for gold, one must not throw away the foul pouch.' It is the same for the practitioner: although the teacher may not be pure, one should still regard them as a Buddha. Third, doubting the teaching: Worldly people mostly cling to their original minds; regarding the teaching they receive, they are unable to immediately accept and practice it with faith and reverence. If hesitation arises in the mind, the Dharma will not permeate the mind. Why? The meaning of the hindrance of doubt is as stated in the verse: