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

Original text from the Mahāprajñāpāramitā Sūtra: When the great bodhisattva-mahāsattvas cultivate the profound prajñāpāramitā, if they neither dwell upon nor habitually apply themselves to form, this is called dwelling in and habitually applying themselves to form. If they neither dwell upon nor habitually apply themselves to feeling, perception, volition, and consciousness, this is called dwelling in and habitually applying themselves to feeling, perception, volition, and consciousness. Extending this principle broadly, if they neither dwell upon nor habitually apply themselves to the eighteen exclusive dharmas of a buddha, this is called dwelling in and habitually applying themselves to the eighteen exclusive dharmas of a buddha. Why? Kauśika, when the great bodhisattva-mahāsattvas cultivate the profound prajñāpāramitā, they find nothing in form upon which to dwell or to which to habitually apply themselves. They find nothing in feeling, perception, volition, and consciousness upon which to dwell or to which to habitually apply themselves. Extending this principle broadly, they find nothing in the eighteen exclusive dharmas of a buddha upon which to dwell or to which to habitually apply themselves.

Explanation: When the great bodhisattva-mahāsattvas cultivate the profound prajñāpāramitā, if their minds neither cling to nor habitually engage with the aggregate of form, this constitutes dwelling in the habitual application to the aggregate of form. This is correct habitual application, whereas incorrect habitual application involves dwelling upon the aggregate of form and giving rise to attachment. If the bodhisattvas neither cling to nor habitually engage with the aggregates of feeling, perception, volition, and consciousness, this constitutes dwelling in the habitual application to the aggregates of feeling, perception, volition, and consciousness. Not clinging is correct habitual application, while clinging is incorrect habitual application. Extending this principle broadly, if they neither cling to nor habitually engage with the eighteen exclusive dharmas of a buddha, this constitutes dwelling in the habitual application to the eighteen exclusive dharmas of a buddha. Not clinging is correct habitual application, while clinging is incorrect habitual application.

Why is this so? Kauśika, when the great bodhisattva-mahāsattvas cultivate the profound prajñāpāramitā, their minds should dwell upon the principle that the aggregate of form is unobtainable; they should habitually apply themselves to this principle that form is unobtainable. Their minds should dwell upon the principle that the aggregates of feeling, perception, volition, and consciousness are unobtainable; they should habitually apply themselves to this principle that feeling, perception, volition, and consciousness are unobtainable. Extending this principle broadly, their minds should dwell upon the principle that the eighteen exclusive dharmas of a buddha are unobtainable; they should habitually apply themselves to this principle that the eighteen exclusive dharmas of a buddha are unobtainable.

The key points here are the two words "dwell" (住) and "habitually apply" (习). Understanding the meaning of these two words clarifies this scriptural passage. "Dwell" means the mind sinks into form, feeling, perception, volition, and consciousness; the mind enters into form, feeling, perception, volition, and consciousness; the mind clings to form, feeling, perception, volition, and consciousness; the mind is fond of form, feeling, perception, volition, and consciousness; the mind grasps at form, feeling, perception, volition, and consciousness; the mind seizes upon form, feeling, perception, volition, and consciousness. "Habitually apply" means the mind contacts form, feeling, perception, volition, and consciousness; it habitually engages with form, feeling, perception, volition, and consciousness; the mind operates within form, feeling, perception, volition, and consciousness; the mind clings to form, feeling, perception, volition, and consciousness; the mind habitually uses form, feeling, perception, volition, and consciousness.

This is the mental activity of ordinary beings. It is the grasping and attachment to form, feeling, perception, volition, and consciousness. Failing to perceive the true nature of form, feeling, perception, volition, and consciousness, they are deluded by them. Consequently, their minds operate perversely within form, feeling, perception, volition, and consciousness. Bodhisattvas who cultivate prajñāpāramitā, perceiving the emptiness of form, feeling, perception, volition, and consciousness, will, while operating within form, feeling, perception, volition, and consciousness, neither dwell upon, cling to, grasp, seize, crave, nor be fond of them. With minds abiding in emptiness, they operate within form, feeling, perception, volition, and consciousness without perversion. Nor do they annihilate form, feeling, perception, volition, and consciousness like the arhats.

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 functioning of form, feeling, perception, volition, and consciousness, ordinary beings and noble ones can be distinguished. What is the difference between the bodily, verbal, and mental actions of ordinary beings and noble ones? 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 whose mind abides in emptiness and someone whose mind does not? What is the difference between the bodily, verbal, and mental actions of someone who has realized the Dharma and someone who has not attained the Way? The differences are numerous and significant. However, those whose own minds are not empty and unchanged find it difficult to discern these differences, as cognition struggles to transcend one's own experience and knowledge, being greatly limited.