諸經要集 12.37

12.37

Fifth, the hindrance of doubt: Because doubt covers the mind, one cannot obtain a concentrated mind regarding dharmas. Because there is no concentrated mind, one gains nothing from the Buddha's Dharma, like a person entering a jeweled mountain who, having no hands, can take nothing. Furthermore, while general doubts are very many, they do not necessarily obstruct concentration. Those that presently obstruct concentration are three kinds of doubt: first, doubting oneself; second, doubting the master; third, doubting the Dharma. First, doubting oneself: thinking, 'My faculties are dull and dark, and the defilements of my sins are deep and heavy; am I perhaps not a proper vessel?' Giving rise to this self-doubt, concentration and wisdom will not arise. If one wishes to study the Dharma, one must not deprecate oneself, because roots of goodness from past lives are difficult to measure. Second, doubting the master: 'That person's deportment and appearance are like this; he himself does not yet possess the Way, so how can he teach me?' Giving rise to such doubt and haughtiness obstructs concentration. The method for eliminating it is like gold inside a foul leather pouch: because one desires the gold, one must not discard the leather pouch. The practitioner is also like this: although the master is not pure, one should still form the thought of him as a Buddha. Third, doubting the Dharma: worldly people mostly cling to their original thoughts, and regarding the Dharma they receive, they are unable to receive and practice it immediately with a mind of faith and reverence. If indecision arises, the Dharma will not permeate the mind. Why? As a verse of the Dazhidu lun says: