The Bodhisattva's Mind Is Empty, Does Not Abide, and Does Not Cultivate 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 abide nor are habituated, this is abiding in the habituation of the aggregate of form—this is correct habituation; incorrect habituation is abiding in the aggregate of form and giving rise to greedy attachment. If bodhisattvas with regard to the aggregates of feeling, perception, formations, and consciousness neither abide nor are habituated, this is abiding in the habituation of the aggregates of feeling, perception, formations, and consciousness; non-abiding is correct habituation, while abiding and clinging is incorrect habituation. Extending this broadly, if with regard to the eighteen exclusive qualities of a Buddha one neither abides nor is habituated, this is abiding in the habituation of the eighteen exclusive qualities of a Buddha; non-abiding is correct habituation, while abiding and clinging is incorrect habituation.

Why is this said? Kauśika, when bodhisattva-mahāsattvas cultivate the profound prajñāpāramitā, their minds should abide in 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 abide in the principle that the aggregates of feeling, perception, formations, and consciousness are unattainable, and they should constantly habituate themselves to the principle that the aggregates of feeling, perception, formations, and consciousness are unattainable; extending this broadly, the mind should abide in 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 points here are the two words "abide" and "habituate." Once the meanings of these two words are clarified, this passage of scripture can be understood. "Abide" means the mind sinks into form, feeling, perception, formations, and consciousness; the mind enters into form, feeling, perception, formations, and consciousness; the mind attaches to form, feeling, perception, formations, and consciousness; the mind loves and clings to form, feeling, perception, formations, and consciousness; the mind grasps at form, feeling, perception, formations, and consciousness; the mind seizes upon form, feeling, perception, formations, and consciousness. "Habituate" means the mind contacts form, feeling, perception, formations, and consciousness; habituates itself to form, feeling, perception, formations, and consciousness; the mind moves within form, feeling, perception, formations, and consciousness; the mind attaches to form, feeling, perception, formations, and consciousness; the mind makes use of form, feeling, perception, formations, and consciousness.

This is the mental activity of ordinary beings—the grasping and greedy attachment to form, feeling, perception, formations, and consciousness. Unable to see the true face of form, feeling, perception, formations, and consciousness, they are deluded by them, and so the mind moves in an inverted way within form, feeling, perception, formations, and consciousness. Bodhisattvas who cultivate prajñāpāramitā, having illuminated and seen the emptiness of form, feeling, perception, formations, and consciousness, will, while moving within form, feeling, perception, formations, and consciousness, neither abide, attach, grasp, seize, crave, nor cling; their minds, being empty, move within form, feeling, perception, formations, and consciousness without inversion, yet they also do not extinguish form, feeling, perception, formations, and consciousness as arhats do.

In what aspects are the functions of the five aggregates manifested? The functions of the five aggregates are manifested in all bodily, verbal, and mental actions. From the functions of form, feeling, perception, 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 transformed, they are very difficult to discern, because cognition can hardly leap beyond one's own experience and knowledge, and its limitations are considerable.