[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) › [坐禪三昧經](https://indike.org/pramana/in.bauddha.taisho.614) › 1.49 # 坐禪三昧經 1.49 坐禪三昧經 1.49 - **Language:** Classical Chinese ### [1.49](https://indike.org/pramana/in.bauddha.taisho.614.1.49) 答曰：「應如是念：世界生死中自業緣牽，何者是親，何者非親？但以愚癡故，橫生著心計為我親，過去世非親為親，未來世非親為親，今世是親過去非親。譬如鳥栖，暮集一樹，晨飛各隨緣去。家屬親里亦復如是，生世界中，各各自異心，緣會故親，緣散故踈，無有定實，因緣果報，共相親近。譬如乾沙，緣手團握，緣捉故合，緣放故散。父母養子，老當得報，子蒙懷抱養育故應報，若順其意則親，若逆其意是賊。有親不能益而反害，有非親無損而大益，人以因緣故而生愛，愛因緣故而更斷。譬如畫師作婦女像還自愛著，此亦如是，自生染著，染著於外。過去世中汝有親里，今世於汝復何所作？汝亦不能益過去親，過去親不益汝，兩不相益，空念之為是親非親，世界中不定無邊。如阿羅漢教新出家戀親弟子言：『如惡人吐食更欲還噉，汝亦如是！汝已得出家，何以還欲愛著，是剃髮染衣、是解脫相？汝著親里不得解脫，還為愛所繫，三界無常流轉不定，若親非親，雖今親里久久則滅，如是十方眾生迴轉，親里無定是非我親。』人欲死時無心無識，直視不轉，閉氣命絕如墮闇坑，是時親里家屬安在？若初生時先世非親，今強和合作親，若當死時復非親，如是思惟，不當著親。如人兒死，一時三處父母俱時啼哭，誑天上父母妻子，人中亦為誑，龍中父母亦為誑，如是種種正觀除親里覺。」 > Answer: "One should reflect in this way: 'In this world within saṃsāra, drawn along by the conditions of one's own karma, who is kin and who is not kin? It is merely on account of delusion that one erroneously produces an attached mind, reckoning them to be one's own kin. In past lives those who were not kin were taken as kin; in future lives those who are not kin will be taken as kin; those who are kin in this life were not kin in the past.' It is just like birds roosting: in the evening they gather in a single tree, and in the morning they fly off, each going according to conditions. Family and relatives are also like this: born into the world, each has a different mind; when conditions meet they are close, and when conditions disperse they become distant. There is nothing fixed or real; it is through causes, conditions, and karmic retributions that they are close to one another. It is like dry sand: when grasped in a fist by the hand, conditions of holding bring it together, and conditions of releasing make it scatter. Parents raise a child expecting recompense in old age; the child, having received their embrace and rearing, ought to repay them. If one conforms to their wishes, one is kin; if one opposes their wishes, one is an enemy. There are relatives who cannot benefit but instead bring harm; there are non-relatives who do no harm and bring great benefit. People produce love due to conditions, and due to conditions of love they are further cut off. It is like a painter who paints an image of a woman and then falls in love with it himself; this is just the same—one produces defiled attachment by oneself, and becomes attached to the external. In past lives you had kin; what do they do for you now in this life? You also cannot benefit your past kin, nor can your past kin benefit you; neither benefits the other. Thinking in vain that this is kin and that is not kin is unfixed and boundless in the world. Just as an arhat instructed a newly ordained disciple who longed for his kin, saying: 'Like an evil person who vomits food and wishes to eat it again, you are just like this! You have already succeeded in leaving home—why do you still wish to have loving attachment? These shaven heads and dyed robes are the marks of liberation! By clinging to kin you do not attain liberation, and are bound again by love. The three realms are impermanent, revolving without stability; whether kin or not kin, though they are kin now, after a long time they perish. Thus beings of the ten directions revolve; kin are unfixed, and these are not my kin.' When a person is about to die, being without mind and consciousness, staring straight without moving, his breath ceases and his life ends as if falling into a dark pit. At that time, where are his kin and family? When he was first born, those who were not kin in a prior life are now forcibly brought together as kin; when he is about to die, they are again not kin. Contemplating like this, one should not be attached to kin. Just as when a person's child died, parents in three places wept at the same time: deceiving the parents and wife in heaven, deceiving those among humans as well, and deceiving the parents among the nāgas as well. In such various ways correct contemplation eliminates thoughts of kin." > — English (machine translation) (machine translation) - [Previous: 1.48](https://indike.org/pramana/in.bauddha.taisho.614.1.48) - [Next: 1.50](https://indike.org/pramana/in.bauddha.taisho.614.1.50) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.614.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.614~en-mt.1.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.614.1.49](https://indike.org/pramana/in.bauddha.taisho.614.1.49) · Pramāṇa