The Sequence of Observing Precepts

The Buddhist scriptures frequently expound on the faults of afflictions, and causality often reveals the obscurations caused by these afflictions. Yet, there are still those who dare to openly scorn the precepts, publicly encouraging others to indulge their own greed, hatred, and delusion. They brazenly claim that the precepts are merely superficial forms, that they are "form-based precepts" (有相戒), and therefore need not be taken seriously. They insist one should not cling to the form of the precepts, advocating instead for directly upholding "formless precepts" (无相戒). However, the reality is that people cannot even uphold the form-based precepts, so how could they possibly uphold the more subtle and profound formless precepts? If they cannot control the form-based body, nor restrain the form-based speech, then how can they possibly control the formless mind? Actions of body and speech all arise from the actions of the mind. When mind and speech are inconsistent, one can still cover up and pretend. But if one cannot even manage to pretend, how utterly agitated and upside-down must that formless mind be? How could it possibly be subdued?

Subduing afflictions follows a sequence, progressing from the coarse to the subtle. If the outermost layer of coarse skin cannot even be cleansed, how can the deeply ingrained filth within be washed away? If one cannot even manage simple tasks, how can one accomplish complex ones? Therefore, the notion and practice of abandoning form-based precepts is essentially demonic conduct. It deludedly seeks to directly negate the precepts altogether by rejecting form-based precepts, thereby trapping sentient beings in profound afflictions without hope of liberation, ultimately causing them to fall into the three lower realms and cycle in birth and death. The reason sentient beings can be so deceived is that their ability to discern right from wrong is too poor, and their capacity for logical thinking is too weak. The root cause lies in their severe deficiency in merit and virtue, their shallow experience in studying the Buddha Dharma. They are always seeking shortcuts, unwilling to put in any effort, which makes them easily swayed by wrong views and provocations.