Is Observing Precepts Considered Spiritual Practice?

A says: The ultimate purpose of spiritual practice is to eradicate attachment to self (ātma-grāha), and subsequently to eradicate attachment to dharmas (dharma-grāha). To eradicate attachment to self and attachment to dharmas requires prajñā wisdom. To attain prajñā wisdom, the supporting condition of meditative concentration (dhyāna) is essential. Without the supporting condition of dhyāna, the mind becomes scattered. Even if one has been exposed to prajñā wisdom, one cannot apply it effectively; hence, the power of concentration (samādhi) is necessary. The foundation of dhyāna lies in upholding precepts (śīla). Only by upholding precepts can one restrain and refrain from creating unwholesome karma, thereby keeping the three karmas of body, speech, and mind pure. At this point, one gains the power to use prajñā wisdom to eradicate internal greed, hatred, delusion, attachment to self, and so forth.

A's meaning is that upholding precepts aids dhyāna, maintains a pure mind, prevents the creation of unwholesome karma, and, under the power of dhyāna, severs the afflictions of greed, hatred, and delusion, eradicating attachment to self and attachment to dharmas. Such precept observance counts as spiritual practice. However, I feel that merely upholding precepts to avoid creating unwholesome karma is still insufficient. Although it is very good from the perspective of initially aspiring to learn the Buddha's path, it has not yet entered the stage of genuine practice; therefore, it still cannot be considered spiritual practice.

To "cultivate" (修) means to correct one's thoughts, views, and the actions of body, speech, and mind. To "practice" (行) means to diligently apply oneself, to engage in concrete operations, to actively create wholesome dharmas and wholesome karma. Merely refraining from evil is not enough. The actions of body, speech, and mind of sentient beings are fully endowed with the afflictions of greed, hatred, and delusion, fully endowed with ignorance (avidyā). These ignorant afflictions need to be counteracted by wholesome dharmas. Wholesomeness comes, unwholesomeness departs. Where there is wholesomeness, there is merit (puṇya). Merit and virtue (福德) serve two purposes: first, they aid in upholding precepts; second, they aid in giving rise to dhyāna, subduing afflictions; third, they aid in giving rise to wisdom, correcting erroneous thoughts and views, purifying the actions of body, speech, and mind, and transforming both body-mind and the world. Merely upholding precepts to refrain from evil does not suffice to fully cultivate wholesome dharmas or to attain great merit and virtue; therefore, it still cannot be considered spiritual practice.

B says: Upholding the precepts of the Śrāvakayāna (Hinayana) is not true practice of the Buddha's path; at best, it is merely a safeguard for practice. Upholding the Bodhisattva precepts is genuine practice. Practicing the Buddha's path is like a ship sailing on the sea of suffering (duḥkha). The direction and route of the ship are of paramount importance. The roadmap for practice expounded by the Buddha is of primary importance; the Dharma ship is secondary. Why is merely upholding Śrāvakayāna precepts not considered practicing the Buddha's path? For example, it is like merely protecting one's small boat from hitting rocks or leaking, drifting alone on the sea of suffering, unable to benefit oneself and unable to benefit others. How can this be considered practice that benefits both self and others?

B's view is that merely upholding the Śrāvakayāna (Hinayana) does not count as practice; upholding the Mahāyāna precepts is what counts as practice. However, as long as there is pure motivation, practice exists in both Mahāyāna and Hinayana; it's just that their goals differ. The Hinayana alights midway, while the Mahāyāna alights at the terminal station. Whether upholding precepts constitutes practice depends crucially on the state of mind and intention with which one upholds them, and on the result towards which the precept observance is directed. If precepts are upheld for the sake of human or heavenly rewards (人天福报), then obtaining such rewards may either lead to creating unwholesome karma or, once the merit is exhausted, result in falling back. Such precept observance can still lead to downfall and therefore is not practice. Followers of non-Buddhist paths (外道) also uphold precepts; many strictly observe the Five Precepts without transgression, and their minds are also pure, yet they ultimately remain non-Buddhists, not walking the Buddha's path. Such precept observance also does not count as practice.

The goal of Śrāvakayāna practice is to eradicate the view of self (satkāya-dṛṣṭi), cultivate selflessness (anātman), change the notion that the five aggregates (skandhas) constitute a self, and liberate oneself from the bondage of the five aggregates. If one can uphold precepts with a selfless and unselfish mind, one can eradicate the view of self, head towards liberation, and attain the fruit of nirvāṇa. Such precept observance belongs to practice. Conversely, upholding precepts with a mind clinging to self, not engaging in selfless actions, constantly calculating based on "I" in the mind – such precept observance is not practice. It cannot attain the fruit of selflessness; after gaining the merit of precepts, one will still fall back. The Mahāyāna, with a selfless mind, engages in actions that benefit others, generating the great bodhicitta. Such precept observance is the foundation for cultivation and realization. It can transform one's nature, increase concentration and wisdom, and lead to the realization of the mind (明心) and enlightenment. Therefore, it is considered practice.