The Bodhisattva's Empty Mind: Non-Abiding and Non-Cultivation of the Five Aggregates

Original text from the Mahaprajnaparamita Sutra: When the Bodhisattva Mahasattvas cultivate the profound Prajnaparamita, if they do not dwell upon or habituate themselves to form, this is called dwelling in the habituation to form. If they do not dwell upon or habituate themselves to feeling, perception, mental formations, and consciousness, this is called dwelling in the habituation to feeling, perception, mental formations, and consciousness. Extensively stated up to: if they do not dwell upon or habituate themselves to the eighteen exclusive dharmas of the Buddha, this is called dwelling in the habituation to the eighteen exclusive dharmas of the Buddha. Why is this? Kausika, when the Bodhisattva Mahasattvas cultivate the profound Prajnaparamita, they find nothing in form upon which to dwell or habituate themselves. They find nothing in feeling, perception, mental formations, and consciousness upon which to dwell or habituate themselves. Extensively stated up to: they find nothing in the eighteen exclusive dharmas of the Buddha upon which to dwell or habituate themselves.

Explanation: When the Bodhisattva Mahasattvas cultivate the profound Prajnaparamita, if their minds neither dwell upon nor habituate themselves to the aggregate of form, this is dwelling in the habituation to the aggregate of form. This is correct habituation, whereas incorrect habituation is dwelling upon form and giving rise to attachment and grasping. If the Bodhisattvas neither dwell upon nor habituate themselves to the aggregates of feeling, perception, mental formations, and consciousness, this is dwelling in the habituation to the aggregates of feeling, perception, mental formations, and consciousness. Not dwelling is correct habituation, while dwelling is incorrect habituation. Extending this broadly, if they neither dwell upon nor habituate themselves to the eighteen exclusive dharmas of the Buddha, this is dwelling in the habituation to the eighteen exclusive dharmas of the Buddha. Not dwelling is correct habituation, while dwelling is incorrect habituation.

Why is this said? Kausika, when the Bodhisattva Mahasattvas cultivate the profound Prajnaparamita, their minds should dwell upon the principle that the aggregate of form is unobtainable; they should constantly habituate themselves to this principle that form is unobtainable. Their minds should dwell upon the principle that the aggregates of feeling, perception, mental formations, and consciousness are unobtainable; they should constantly habituate themselves to this principle that feeling, perception, mental formations, and consciousness are unobtainable. Extending this broadly, their minds should dwell upon the principle that the eighteen exclusive dharmas of the Buddha are unobtainable; they should constantly habituate themselves to this principle that the eighteen exclusive dharmas of the Buddha are unobtainable.

The key points here are the two words "dwell" (住) and "habituate" (习). Understanding the meaning of these two words clarifies this scripture passage. "Dwell" means the mind becomes trapped in form, feeling, perception, mental formations, and consciousness; the mind enters into form, feeling, perception, mental formations, and consciousness; the mind becomes attached to form, feeling, perception, mental formations, and consciousness; the mind loves form, feeling, perception, mental formations, and consciousness; the mind grasps at form, feeling, perception, mental formations, and consciousness; the mind clings to form, feeling, perception, mental formations, and consciousness. "Habituate" means the mind contacts form, feeling, perception, mental formations, and consciousness; it habituates itself to form, feeling, perception, mental formations, and consciousness; the mind operates within form, feeling, perception, mental formations, and consciousness; the mind becomes attached to form, feeling, perception, mental formations, and consciousness; the mind uses form, feeling, perception, mental formations, and consciousness.

This is the mental activity of ordinary beings. It is the grasping and clinging to form, feeling, perception, mental formations, and consciousness. Unable to see the true nature of form, feeling, perception, mental formations, and consciousness, they are deluded by them. Thus, their minds operate perversely within form, feeling, perception, mental formations, and consciousness. Bodhisattvas cultivating Prajnaparamita, perceiving the emptiness of form, feeling, perception, mental formations, and consciousness, will, while operating within them, neither dwell upon, become attached to, grasp at, cling to, crave, nor love them. With an empty mind, they operate within form, feeling, perception, mental formations, and consciousness without perversity, nor do they eliminate form, feeling, perception, mental formations, and consciousness like Arhats do.

In what aspects do the functions of the five aggregates manifest? The functions of the five aggregates manifest in all bodily, verbal, and mental actions. From the functioning of form, feeling, perception, mental formations, and consciousness, ordinary beings and noble beings can be distinguished. What is the difference between the bodily, verbal, and mental actions of ordinary beings and sages? One's level of cultivation can be discerned from their bodily, verbal, and mental actions. What is the difference between the bodily, verbal, and mental actions of someone with an empty mind and someone without? What is the difference between the bodily, verbal, and mental actions of one who has realized the Dharma and one who has not attained the Way? The differences are many and significant. However, it is difficult for those whose minds are not empty and unchanged to discern these differences, because perception struggles to transcend one's own experience and knowledge; the limitations are very great.