The Bodhisattva's Mind Is Empty: Neither Abiding in Nor Cultivating the Five Aggregates

Original text of the Great Prajñāpāramitā Sūtra: 诸菩萨摩诃萨。行深般若波罗蜜多时。若于色不住不习。是为住习色。若于受想行识。不住不习。是为住习。受想行识。广说乃至。若于十八佛不共法。不住不习。是为住习。十八佛不共法。何以故。懦尸迦。诸菩萨摩诃萨。行深般若波罗蜜多时。于色不得。可住可习。于受想行识不得。可住可习。广说乃至。于十八佛不共法不得。可住可习故。

Explanation: When bodhisattva-mahāsattvas cultivate the profound prajñāpāramitā, if with regard to the aggregate of form their minds neither dwell upon nor become habituated to it, this is dwelling in the habituation of the aggregate of form—this is correct habituation; incorrect habituation is dwelling upon the aggregate of form and giving rise to greed and attachment. If bodhisattvas, with regard to the aggregates of feeling, perception, volitional formations, and consciousness, neither dwell upon nor become habituated to them, this is dwelling in the habituation of the aggregates of feeling, perception, volitional formations, and consciousness—not dwelling is correct habituation, while dwelling upon them is incorrect habituation. Extending this broadly, if with regard to the eighteen exclusive qualities of a Buddha one neither dwells upon nor becomes habituated to them, this is dwelling in the habituation of the eighteen exclusive qualities of a Buddha—not dwelling is correct habituation, while dwelling upon them is incorrect habituation.

Why is this said? Kauśika, when bodhisattva-mahāsattvas cultivate the profound prajñāpāramitā, their minds should dwell upon the principle that the aggregate of form is unattainable, and they should constantly habituate themselves to the principle that the aggregate of form is unattainable; their minds should dwell upon the principle that the aggregates of feeling, perception, volitional formations, and consciousness are unattainable, and they should constantly habituate themselves to the principle that the aggregates of feeling, perception, volitional formations, and consciousness are unattainable; extending this broadly, the mind should dwell upon the principle that the eighteen exclusive qualities of a Buddha are unattainable, and one should constantly habituate oneself to the principle that the eighteen exclusive qualities of a Buddha are unattainable.

The key here lies in the two words "dwell" and "habituate." Once the meanings of these two words are clearly understood, this passage of sūtra can be comprehended. "Dwell" means the mind sinking into form, feeling, perception, volitional formations, and consciousness; the mind entering into form, feeling, perception, volitional formations, and consciousness; the mind attaching to form, feeling, perception, volitional formations, and consciousness; the mind craving form, feeling, perception, volitional formations, and consciousness; the mind clinging to form, feeling, perception, volitional formations, and consciousness; the mind grasping at form, feeling, perception, volitional formations, and consciousness. "Habituate" means the mind contacting form, feeling, perception, volitional formations, and consciousness; becoming habituated to form, feeling, perception, volitional formations, and consciousness; the mind acting within form, feeling, perception, volitional formations, and consciousness; the mind attaching to form, feeling, perception, volitional formations, and consciousness; the mind employing form, feeling, perception, volitional formations, and consciousness.

This is the mental activity of ordinary beings—the grasping and craving for the aggregates of form, feeling, perception, volitional formations, and consciousness. Unable to see the true face of the aggregates of form, feeling, perception, volitional formations, and consciousness, they are deluded by them, and so their minds act in a deluded, inverted way within the aggregates of form, feeling, perception, volitional formations, and consciousness. A bodhisattva cultivating prajñāpāramitā, illuminating and seeing the emptiness of the aggregates of form, feeling, perception, volitional formations, and consciousness, will, while acting within these aggregates, neither dwell, attach, cling, grasp, crave, nor love; the mind, being empty, acts within the aggregates of form, feeling, perception, volitional formations, and consciousness, neither acting in a deluded, inverted way within them, nor extinguishing them the way an arhat does.

In what aspects is the function of the five aggregates manifested? The function of the five aggregates is manifested in all bodily, verbal, and mental actions. From the function of the aggregates of form, feeling, perception, volitional formations, and consciousness, one can distinguish ordinary beings from noble ones. What differences are there in the bodily, verbal, and mental actions of ordinary beings and noble ones? From bodily, verbal, and mental actions, one can discern a person's level of cultivation. What differences are there between the bodily, verbal, and mental actions of a person whose mind is empty and those of a person whose mind is not empty? What differences are there between the bodily, verbal, and mental actions of one who has realized the Dharma and those of one who has not attained the Path? The differences are many and great, but for a person whose own mind is not empty and has not changed, they are very difficult to discern, because cognition can hardly leap beyond one's own experience and knowledge, and its limitations are considerable.