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# 金剛經疏 1.13

金剛經疏 1.13

- **Language:** Classical Chinese

### [1.13](https://indike.org/pramana/in.bauddha.taisho.2738.1.13)

經曰。若心有住則為非住者。此示無住障也。若心有住住前二境則為非住不住菩提。若有此心便成障也。真諦云。若心有住者住三執也。三執者。一常見。二斷見。三有無見。為離常見故不令住法。為離斷見故不令住非法。為離有無見故即令住中道。前一破凡夫執分別性為有。次一破凡夫執依他性為無。後一破二乘執真實性亦有亦無。若不離此三執。即不與菩提相應故言非住也。

> The sūtra's 'If the mind has an abiding, it is then non-abiding' shows the non-abiding obstacles. If the mind has an abiding, abiding in the previous two objective realms, it is then non-abiding, not abiding in bodhi. If this mind exists, it then becomes an obstacle. Paramārtha says: '"If the mind has an abiding" means abiding in three graspings. The three graspings are: first, the view of eternalism; second, the view of annihilationism; third, the view of existence and non-existence. In order to leave behind the view of eternalism, it does not allow abiding in phenomena. In order to leave behind the view of annihilationism, it does not allow abiding in non-phenomena. In order to leave behind the view of existence and non-existence, it immediately causes one to abide in the middle way. The former one refutes ordinary beings' grasping at parikalpita-svabhāva as existent; the next refutes ordinary beings' grasping at paratantra-svabhāva as non-existent; the latter refutes the two vehicles' grasping at pariniṣpanna-svabhāva as both existent and non-existent. If one does not leave behind these three graspings, one is not in accord with bodhi; hence it says "non-abiding."'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2738~en-mt.1.13) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2738.1.13](https://indike.org/pramana/in.bauddha.taisho.2738.1.13) · Pramāṇa
