[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛經纂要刊定記](https://indike.org/pramana/in.bauddha.taisho.1702) › 3.116 # 金剛經纂要刊定記 3.116 金剛經纂要刊定記 3.116 - **Language:** Classical Chinese ### [3.116](https://indike.org/pramana/in.bauddha.taisho.1702.3.116) 不以下。或問：「文云不以相見如來。如來尚不得見，云何給侍耶？」故此釋也。此即但以智慧隨順相應，名為給侍。然非謂棄却相身別侍無相之佛，但了相即非相，不生執著乃曰相應。凡所供養親近恭敬，皆名給侍。若生執著不順於理，雖常見佛不名為見。如下文云：「若以色見我，以音聲求我，是人行邪道，不能見如來。」《華嚴》云：「若人百千劫，常隨於如來，不了真實義，盲瞑不見佛。」又如佛昔三月昇忉利天，為母說法後降閻浮，有蓮華色比丘尼，欲先見佛，化作轉輪王，隊仗往至佛所。佛乃訶之具陳上事。時須菩提在於山中，亦欲見佛，尋復思念：「空無相理是真法身，何用見色相。」言已復坐竟不往見。於是佛告蓮華色言：「須菩提先見我竟，汝已在後。」故知執相迷真對面千里，虛心體物天地一家。故古人云：「肝膽雖近，情生則隔；江山雖緬，道契則隣。」是知通達妙理方真給侍，若斯給侍是侍真佛，故所獲福無有邊際。 > From "Not by means of..." down: someone asks: "The text says one does not see the Tathāgata by marks. If the Tathāgata cannot even be seen, how can one wait upon him?" Hence this explanation. This means that simply according with and corresponding by means of wisdom is called waiting upon him. Yet this does not mean casting aside the form body to wait separately upon a markless Buddha; simply comprehending that marks are non-marks and not producing attachment is called correspondence. Whenever one makes offerings, draws near, and pays respect, it is all named waiting upon him. If one produces attachment and does not accord with principle, even if one constantly sees the Buddha, it is not named seeing. As the lower text says: "If one sees me by form, / or seeks me by sound, / this person walks a deviant path / and cannot see the Tathāgata." The Avataṃsaka says: "If a person for hundreds of thousands of kalpas / constantly follows the Tathāgata, / yet does not comprehend the true meaning, / being blind and dark, he does not see the Buddha." Furthermore, formerly when the Buddha ascended to the Trāyastriṃśa heaven for three months to preach the Dharma for his mother, and later descended to Jambudvīpa, the nun Utpalavarṇā wished to see the Buddha first; she transformed into a wheel-turning king with an entourage and went to the Buddha's dwelling. The Buddha then rebuked her, fully setting forth the matter above. At that time, Subhūti was in the mountains and also wished to see the Buddha; he immediately reflected again: "The principle of emptiness and marklessness is the true dharmakāya; what use is there in seeing physical form?" Having spoken, he sat down again and ultimately did not go to see him. Thereupon the Buddha told Utpalavarṇā: "Subhūti has already seen me first; you are already behind." Therefore one knows that clinging to marks and straying from the real puts one a thousand leagues away face-to-face, while emptying the mind and realizing phenomena makes heaven and earth one family. Hence the ancients said: "Though liver and gall are near, when emotions arise they are separated; though rivers and mountains are distant, when the Way accords they are neighbors." Thus we know that penetrating the wonderful principle is true waiting upon him; if one waits upon him like this, one waits upon the true Buddha, and therefore the merit obtained has no limit. > — English (machine translation) (machine translation) - [Previous: 3.115](https://indike.org/pramana/in.bauddha.taisho.1702.3.115) - [Next: 3.117](https://indike.org/pramana/in.bauddha.taisho.1702.3.117) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1702.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1702~en-mt.3.116) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1702.3.116](https://indike.org/pramana/in.bauddha.taisho.1702.3.116) · Pramāṇa