Lectures on the Diamond Sutra: The Criterion for Distinguishing Bodhisattvas from Non-Bodhisattvas

Original text of The Orthodox Doctrine of the Great Vehicle, Three: 何以故。须菩提。若菩萨有我相人相众生相寿者相。即非菩萨。

Explanation: Why is this so? Subhūti, if a bodhisattva still has in his mind the notions of self, person, sentient being, and life span, then he is not a bodhisattva.

This is the criterion for distinguishing a bodhisattva from a non-bodhisattva. The Diamond Sutra takes whether or not one has the four notions as the benchmark for distinguishing a bodhisattva from a non-bodhisattva. This means that when a bodhisattva has delivered sentient beings, if inwardly he believes that "I delivered sentient beings, I did such a thing, I put in hard work, I benefited sentient beings, I have merit and virtue," and thus becomes proud of his accomplishments with arrogance blazing, the notion of self arises in his mind. This is clearly the thinking of an ordinary worldling. If this person has a "self" in his mind, he has not eliminated self-view (ātma-dṛṣṭi); he is an ordinary worldling, not a bodhisattva.

If this person believes that all these sentient beings were converted by me, that those sentient beings have all received the benefit of the Buddha's Dharma, that all sentient beings should be grateful to me, respectful to me, and repay me, that they should all obey my commands and submit to my leadership, then the notion of sentient being has simultaneously arisen in his mind. This is clearly the thinking of an ordinary worldling; such a person is an ordinary worldling, not a bodhisattva. A true bodhisattva inwardly abides in the emptiness of the three spheres of giving: he has no notion of self, does not cling to the thought that "I am very capable, I delivered sentient beings," and has no feeling of bestowing grace; he has no notion of sentient being, does not cling to the thought that sentient beings truly exist and were converted by me and received my benefit; and he has no attachment to the undertakings, the process of conversion, or the merit and virtue involved in his delivering of sentient beings.

The matter of delivering sentient beings is delivering without delivering. No matter how much work a bodhisattva does, his mind remains empty and still, as if he had done nothing at all; once done, he lets it go. He will not keep it constantly on his mind as a burden, using it to command others, to manipulate others, or to seek repayment. Nor will he treat it as a bargaining chip for gaining worldly benefits, vigorously pursuing fame and gain, seeking worldly eminence—"I want to be first, I want to be the only one"—at all times it is always "me, me, me"; without himself, nothing can be accomplished. Worse still, he suppresses and pushes aside everyone who is not himself. In this way, the notion of person arises in his mind, and he is even less a bodhisattva. One who is thoroughly marked with the signs of an ordinary worldling is a thorough ordinary worldling.

Whether a person is a bodhisattva or not is revealed in all his words, deeds, and actions. His inner thoughts together with his outward conduct are a true portrait of the person. Even if he tries to conceal it, he cannot conceal it completely. Because the "self" in his mind cannot be concealed; given any opportunity, it will always poke its head out. Those who have not eliminated self-view, lacking experience, find it difficult to discern; those who have eliminated self-view can see through it at a glance. It cannot fool those who have been through it, nor can it fool those with clear eyes. Therefore, not only is the Śūraṅgama Sutra a demon-revealing mirror, the Diamond Sutra is equally a demon-revealing mirror. Those who have the four notions are not bodhisattvas, not sages; only those without the four notions are true bodhisattvas and true sages. This is the most fundamental criterion for discernment.