法苑珠林 72.63

72.63

第十明疑使過者。疑有二種。一疑事。如夜見樹疑為人等。此疑事心不招生死。故小乘中不說為使。非煩惱故。羅漢亦有。故智度論云。阿羅漢雖無四諦中疑。一切法中處處有疑。此諸事疑。若望大乘是暗妄心。招變易死。亦說為使。二者疑理。謂諸身心生滅非我。疑謂常我。名為疑理。故成論問。疑有何過。答若多疑者。一切世間出世間事皆不能成。又疑法不可學得。疑師不能敬彼。疑自非是學時。若生此三疑。亦是障道根本。但起決定心學。不須疑此三事。凡夫未觀理來莫問上下。皆有十使。上界雖無麁現瞋使。自餘九使皆常具有。修得定者。雖伏欲結。由有此使故不得出世果也。

Tenth, explaining the faults of the anusaya of doubt (vicikitsā): There are two kinds of doubt. First is doubt regarding concrete matters: such as seeing a tree at night and doubting whether it is a human being. This mind of doubting concrete matters does not bring about birth and death; therefore, in the Hīnayāna it is not said to be an anusaya, because it is not a defilement. Arhats also have it. Thus the Mahāprajñāpāramitā-śāstra states: 'Although an arhat has no doubt regarding the four noble truths, in all phenomena they have doubts here and there.' Regarding these doubts about concrete matters, in terms of the Mahāyāna, they are minds of dark delusion that incur the death of inconceivable transformation (pariṇāmikīcyuti), and are also said to be anusayas. Second is doubt regarding the principle: that is, while the physical and mental phenomena that arise and perish are not self, doubting and asserting them to be an eternal self is called doubt regarding the principle. Thus the Tattvasiddhi asks: 'What fault does doubt have?' It answers: 'If one has much doubt, none of one's worldly and supramundane undertakings can be accomplished. Furthermore, doubting that the Dharma cannot be learned and attained; doubting the teacher and being unable to respect them; doubting oneself, thinking that it is not the time to learn—if one gives rise to these three doubts, they are also the fundamental obstacles to the Path. One need only give rise to a resolute mind to learn, and not doubt these three matters.' Ordinary beings, before contemplating the principle, regardless of superior or inferior realms, all possess the ten anusayas. Although the higher realms do not have the coarsely manifest anusaya of anger, they always fully possess the other nine anusayas. Those who cultivate and attain meditative concentration, although they subdue the fetters of desire, because they possess these anusayas, cannot attain the supramundane fruit.