[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) › [大比丘三千威儀](https://indike.org/pramana/in.bauddha.taisho.1470) › 1.2 # 大比丘三千威儀 1.2 大比丘三千威儀 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1470.1.2) 佛弟子者，有二種：一者在家，二者出家。在家者，初受五戒為本，遮三惡趣、求人天福。以未能永捨家眷屬緣累故，更加三戒助前五戒，一日一夜種未來世永出因緣。出家者，行有始終，上中下業。下出家者，先以十戒為本，盡形受持；雖捨家眷屬因緣執作，於俗人等是出家，於具戒者故是在家，是名下出家。其中出家者，次應捨執作緣務，具受八萬四千向道因緣；雖捨作業緣務，身口行意業未能具足清淨，心結猶存未得出要，上及不足、下比有餘，是名中出家。上出家者，根心猛利，次應捨結使纏縛。捨結使纏縛者，要得禪定慧力。得禪定慧力，心得解脫。得解脫者，名淨身口意業，出於緣務煩惱之家，永處閑靜清涼之室，是名上出家。 > The disciples of the Buddha are of two kinds: the first are householders, and the second are renunciants. For householders, first taking the five precepts is fundamental, barring the three evil destinies and seeking the blessings of humans and devas. Because they are not yet able to abandon forever the ties and burdens of family and kin, three additional precepts are added to aid the preceding five precepts, planting the causes and conditions for ultimate renunciation in future lives for one day and one night. For renunciants, practice has a beginning and an end, with higher, middling, and lower engagements. For the lower renunciants, taking the ten precepts is first fundamental, receiving and upholding them for the rest of their lives; although they abandon the causes, conditions, and manual labors of family and kin, with respect to laypeople they are renunciants, but with respect to those with full ordination they are still householders—this is called the lower renunciation. For the middling renunciants among them, they should next abandon the affairs of manual labor and fully receive the eighty-four thousand causes and conditions leading to the path; although they abandon occupational activities and worldly tasks, the bodily, verbal, and mental actions of their practice are not yet fully purified, mental fetters still remain, and they have not attained liberation from worldly existence—being deficient when compared to the higher, but surpassing the lower—this is called the middling renunciation. For the higher renunciants, their faculties and minds are sharp and fierce, and they should next abandon the bonds of the saṃyojanas. To abandon the bonds of the saṃyojanas, one must attain the power of dhyāna-concentration and wisdom. When the power of dhyāna-concentration and wisdom is attained, the mind achieves liberation. Attaining liberation is called purifying the actions of body, speech, and mind, departing from the home of affairs and afflictions, and forever dwelling in the chamber of tranquility and refreshing coolness—this is called the higher renunciation. > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.1470.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.1470.1.3) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1470.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1470~en-mt.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1470.1.2](https://indike.org/pramana/in.bauddha.taisho.1470.1.2) · Pramāṇa