The Bodhisattva's Mind Is Empty, Does Not Abide, and Does Not Cultivate the Five Aggregates

大般若经原文：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 nor are habituated, this is dwelling in the habituation of the aggregate of form—this is correct habituation; incorrect habituation is dwelling upon the aggregate of form with greedy attachment. If bodhisattvas with regard to the aggregates of feeling, perception, formations, and consciousness neither dwell nor are habituated, this is dwelling in the habituation of the aggregates of feeling, perception, formations, and consciousness; non-dwelling is correct habituation, while dwelling with attachment is incorrect habituation. Extending this broadly, if with regard to the eighteen exclusive qualities of a Buddha one neither dwells nor is habituated, this is dwelling in the habituation of the eighteen exclusive qualities of a Buddha; non-dwelling is correct habituation, while dwelling with attachment is incorrect habituation.

Why is this said? Kauśika, when bodhisattva-mahāsattvas cultivate the profound prajñāpāramitā, their minds should dwell on 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 on 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 dwell on 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 clarified, this passage of scripture can be understood. "Dwell" means the mind sinks into form, feeling, perception, formations, and consciousness; the mind enters into them, the mind attaches to them, the mind cherishes and clings to them, the mind grasps them, the mind seizes and clings to them. "Habituate" means the mind contacts form, feeling, perception, formations, and consciousness, is habituated to them, the mind acts within them, the mind attaches to them, the mind makes use of them.

This is the mental activity of ordinary beings—the grasping and greedy attachment to the five aggregates, unable to see the true face of form, feeling, perception, formations, and consciousness, deluded by them, and so the mind in its inversion acts within the five aggregates. A bodhisattva cultivating prajñāpāramitā, having illuminated and seen the emptiness of the five aggregates, will, while acting within form, feeling, perception, formations, and consciousness, neither dwell, attach, grasp, seize, crave, nor cling; the mind, being empty, acts within the five aggregates, neither acting in inversion with regard to them, nor, like an arhat, extinguishing them.

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 functioning of form, feeling, perception, formations, and consciousness, one can distinguish ordinary beings from noble ones. What difference is there between the bodily, verbal, and mental actions of ordinary beings and those of noble ones? From bodily, verbal, and mental actions one can discern a person's level of cultivation. What difference is 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 difference is 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 yet 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.