Formed Precepts and Formless Precepts

The realization of all dharmas requires the realization through the manas (mind-root). Once the manas is realized, one will automatically and consciously uphold and observe the precepts. If the consciousness's interpretation of the precepts cannot influence the manas, then when the conditions for unwholesome karma are ripe, the manas will still follow its own afflictions and habitual tendencies to create unwholesome karma through body, speech, and mind, and the consciousness will find it difficult to control it. When the manas has attained realization regarding the relevant Dharma principles, no matter what external conditions it encounters, it will not rely on its own habits to create unwholesome karma through body, speech, and mind again, because it will not engage with or create actions based on those unreal dharmas, and it will be even less inclined to create unwholesome dharmas.

Precepts are first upheld and guarded by the consciousness, gradually drawing in the manas and compelling it to observe the precepts. When the manas develops the habit of observing precepts, it will automatically and consciously uphold them, and at this point, it no longer requires the consciousness to supervise and regulate it. When the manas is unable to observe the precepts and needs the consciousness to regulate and supervise, this constitutes the precept with characteristics held by the consciousness. This stage spans from the level of an ordinary person up to that of a third-fruition saint and a bodhisattva on the grounds (bhūmi). Individuals at this stage must hold the precept with characteristics because, without the manas being moistened by the drops of the first dhyāna (meditative absorption) and lacking the supreme meritorious qualities of bodily and mental awareness, they cannot eradicate afflictions. Consequently, they are inevitably driven by afflictions to create unwholesome karma, making it impossible to fully preserve the precepts.

After eliminating the view of self (satkāyadṛṣṭi) and cultivating the first dhyāna, the manas gradually eradicates afflictions, and the mind-ground naturally becomes pure. At this point, the supervision and monitoring by consciousness are no longer needed, and one can then uphold the formless precept of the mind-ground. There is no need to be overly concerned with worldly appearances; encountering any condition, the mind will not transgress the bounds because there is no mental activity (cittacarita). Actions performed with the body for the sake of rescuing sentient beings do not constitute a violation of the precepts and will not result in falling into the three lower realms to suffer retribution. Anyone who has not cultivated to this level, if they do not hold the precept with characteristics but instead exclusively practice the formless precept of a bodhisattva on the grounds (bhūmi), then whenever an issue involving precepts arises, it will inevitably constitute a violation, leading to unwholesome retribution. The law of cause and effect allows absolutely no ambiguity.