法苑珠林 71.68

71.68

第五疑蓋者。謂以疑覆心故。於諸法中不得定心。定心無故。於佛法中空無所獲。如人入於寶山。若無有手無所能取。復次通疑甚多未必障定。今障定者。有三種疑。一疑自。二疑師。三疑法。一疑自者。而作是念。我等諸根暗鈍罪垢深重。其非人乎。作此自疑。定慧不發。若欲學法勿當自輕。以宿世善根難測故。二疑師者。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。如臭皮囊中金。以貪金故不可棄於皮囊。行者亦爾。師雖不清淨。亦應生於佛想。三疑法者。如世人多執本心。於所受法不能即信敬心受行。若生猶豫即法不染心。何以故。如智度論偈云。

The fifth is the hindrance of doubt. Because doubt covers the mind, one cannot obtain a concentrated mind amidst phenomena. Because there is no concentrated mind, one comes away empty-handed from the Buddha's teaching. It is like a person who enters a mountain of jewels: if he has no hands, he can take nothing. Furthermore, general doubt is very manifold and does not necessarily obstruct concentration; that which now obstructs concentration consists of three kinds of doubt: first, doubt of oneself; second, doubt of the teacher; third, doubt of the teaching. As for doubting oneself, one thinks: 'My faculties are dull and dim, and my transgressions and defilements are deep and heavy; could I perhaps not even be fully human?' If one produces this doubt about oneself, concentration and wisdom will not arise. If one wishes to study the teaching, one must not belittle oneself, for the wholesome roots from past lives are difficult to fathom. As for doubting the teacher, [one thinks:] 'His demeanor and appearance are like this; he himself does not yet possess the Way, so how can he teach me?' Generating such doubt and conceit constitutes an obstruction to concentration. The method for eliminating this is like gold in a foul leather pouch: because one desires the gold, one must not throw away the pouch. The practitioner is also like this: even if the teacher is not pure, one should still regard him as a Buddha. As for doubting the teaching, it is like worldly people who mostly cling to their original minds and, toward the teaching they have received, are unable immediately to accept and practice it with faith and reverence. If hesitation arises, the teaching will not imbue the mind. Why is this? As a verse in the Mahāprajñāpāramitā-śāstra says: