法苑珠林 71.68

71.68

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: