Why Is the Power of Doubt So Great?

Doubt can be deep or shallow. If the doubt is profound and its force strong, making it difficult to extricate oneself, it certainly indicates that the manas deep within the mind has already given rise to doubt, causing both body and mind to become unsettled. If only the conscious mind (mano-vijñāna) harbors doubt while the manas remains undoubting, such doubt is relatively shallow, and body and mind will continue as usual without significant change. If the manas gives rise to doubt and disbelief, the tathāgatagarbha, perceiving the mental factor of volition (cetanā) within the manas, will negate all previous mental actions, including the virtuous dharmas and merits performed. Hence, heavy doubt is not good.

Doubt is a defilement (kleśa) that we need to resolve and overcome. Doubt and disbelief belong to defilements and fetters (saṃyojana), constituting an obstacle that must be gradually eliminated through cultivation. If doubt remains unresolved, birth and death cannot be transcended; therefore, we must find ways to resolve the doubts in our minds. If one has already performed meritorious deeds but then doubts oneself, the quantity and degree of merit will diminish. When we have genuinely created wholesome karma, we should not doubt our own merit; we should recognize it as wholesome karma, for it will assuredly yield wholesome retribution. Because the tathāgatagarbha operates in concert with the manas, it knows all the mental activities of the manas. If the manas doubts and disbelieves in those merits, the tathāgatagarbha negates the record of these merits, diminishing their meritorious nature.

Just as at the time of death, if our thoughts are constantly focused on the unwholesome karma created in this life, the tathāgatagarbha will cooperate to manifest that unwholesome karma, and we will follow it to receive retribution. However, we can control such thoughts. We should strive to repent for the unwholesome karma created throughout our lifetime before death approaches. For that which we genuinely cannot repent, we should avoid forming intense thoughts about it in our minds before death; let it fade away. It is best not to recall it at the time of death, as the tathāgatagarbha may then prevent that karma from manifesting, and the conditions for its manifestation will not ripen.

The thoughts at the time of death determine our destination in the next life. The tathāgatagarbha generally strives to comply with the thoughts of the manas; what one thinks is almost what one becomes. Think of the Pure Land and go to the Pure Land; think of the Saha world and remain in the Saha world. All dharmas arise solely from the mind. Whatever thoughts or aspirations the manas holds at the time of death, the tathāgatagarbha will endeavor to cooperate and fulfill that mental force and aspiration. Therefore, at the time of death, as long as we hold wholesome aspirations and the wish for the Pure Land, the tathāgatagarbha will certainly assist us in attaining rebirth there. If our thoughts at death are unwholesome, corresponding to the unwholesome karma of this lifetime, then the retribution of that unwholesome karma will manifest, and we may fall into the three evil destinies. Hence, the thoughts at the time of death are paramount. Having performed wholesome deeds, do not doubt your wholesome karma; by constantly thinking of and focusing on wholesome karma, there is a great likelihood of following it to receive wholesome retribution.