法苑珠林 72.63

72.63

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.