What Is Vicikitsā? How to Sever the Knot of Doubt?

When there exists an unresolved dharma within the mind, one cannot ascertain whether the five aggregates are truly real, whether they are impermanent and subject to birth and cessation, whether they constitute an indestructible self that can be relied upon, or whether they can continue into future lives. Being unclear and doubtful about this leads to hesitation and an inability to decide. In such a state, one will still harbor dependence and trust in the five aggregates, and the unwholesome karmic actions created based on the five aggregates, which lead to the three evil destinies, cannot be eradicated. Consequently, one will drift along with karma, revolving within the three evil destinies. This doubt view is a fetter of affliction; if not severed, afflictions, karmic consequences, or suffering will inevitably persist. How then can one sever the affliction of doubt view?

Some say that as soon as they think that the five aggregates indeed lack a self, their mind ceases to doubt, confirming the selflessness of the five aggregates and severing the fetter of doubt. Can a slight contemplation by the consciousness, pondering the suffering, emptiness, impermanence, and selflessness of the five aggregates, eliminate the deep-seated doubt within the mind? Probably not. Since time without beginning, we have harbored no doubts about countless worldly matters. Some people may even go through life without doubting their own actions, believing themselves to be correct and wise. Yet, until death, they may not have done a single proper thing. While alive, they were indeed confident, but due to their lack of wisdom, they did not know they were unwise, unaware that their confidence was unreliable.

Therefore, some people are very confident that they have indeed recognized the selflessness of the five aggregates and severed the view of self. However, this certainty and confirmation are blind. At the time of death, when the facts are laid bare before them, they can only drift along with their karma, utterly incapable of taking control.

How then can one sever the fetter of doubt? One must cultivate concentration (samadhi). Within meditative absorption, one must carefully observe, contemplate, and reflect. Alternatively, one must diligently practice according to the Buddha's method of the Four Foundations of Mindfulness, putting in genuine effort without seeking shortcuts. Practice the Noble Eightfold Path and the Seven Factors of Enlightenment steadfastly, arousing meditative absorption (dhyana) and the samadhi of emptiness (shunyata).

During the Buddha's time, beings of great capacity, or those of exceedingly great capacity, could attain the fourth fruit of Arhatship upon hearing the principle of the selflessness of the five aggregates. The robe would drape over them, their hair would fall out, and psychic powers would manifest immediately. For example, Mahakasyapa, Sariputra, Subhuti, and others had attained the fourth fruit in their past lives, which was already countless kalpas ago, even three immeasurable kalpas. Their identities might be Buddhas who had returned; they could naturally attain the fruit instantly upon hearing a single phrase. This is because their manas (root consciousness) had attained the fruit countless kalpas ago. Although the five aggregates of this life are new, and the consciousness (vijnana) is new, the manas has never ceased, always knowing the selflessness of the five aggregates; it was merely the consciousness that did not know. In this life, upon hearing a single phrase of the Dharma, the consciousness attains the realization of the selflessness of the five aggregates without needing contemplation, while the manas has always known it. There is no need for the consciousness to laboriously condition or instruct the manas anew. This is why their attainment of the fruit is extremely swift.

Anyone who attained the fruit in a past life will attain it very quickly in this life, without the consciousness needing to condition or instruct the manas again. The more times one attained the fruit in past lives, the faster the attainment in this life, because the manas no longer obstructs the path.

For those whose manas has been conditioned and transformed, it becomes very sharp; as long as the consciousness can comprehend, it is sufficient. If one attained only the first fruit (Sotapanna) in a past life, attaining the first fruit in this life is easy, but attaining the second fruit (Sakadagami) is not easy, because the manas only corresponds to the level of insight and wisdom of the first fruit.

For one who attained the second fruit in a past life, attaining the second fruit in this life is relatively easy, but attaining the third fruit (Anagami) is not easy, because the manas does not yet correspond to the third fruit. One must recondition and instruct it on the content of the third fruit before both consciousness and manas can attain it.

For one who attained the third fruit in a past life, attaining the third fruit again in this life is relatively easy, but attaining the fourth fruit (Arhat) is not easy, because the manas does not correspond to the state of the fourth fruit. One must recondition and instruct it on the content of the fourth fruit before both consciousness and manas can attain it.

This is why those who return (once-returners or stream-enterers reborn) attain the fruits and realize the mind faster than others.