Commentary on the Diamond Sutra: Criteria for Distinguishing Bodhisattvas from Non-Bodhisattvas

The Genuine Mahayana Division, Part Three, Original Text: Why is this so? Subhuti, if a bodhisattva holds the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a lifespan, then he is not a bodhisattva.

Explanation: Why is this said? Subhuti, if a bodhisattva still harbors the notions of self, person, sentient being, and lifespan in his mind, then he is not a bodhisattva.

This is the criterion for distinguishing a bodhisattva from a non-bodhisattva. In the Diamond Sutra, the presence or absence of these four notions serves as the fundamental basis for discerning a bodhisattva from a non-bodhisattva. This means that if a bodhisattva liberates sentient beings but inwardly believes there is an "I" who liberated them, an "I" who performed such deeds, an "I" who endured hardship, an "I" who benefited sentient beings, an "I" who possesses merit and virtue, and consequently becomes proud and arrogant, with a mind aflame with conceit, then the notion of self has clearly arisen within him. This is undeniably the thinking of an ordinary person. Such an individual, harboring a sense of "I," has not severed the view of self; he is an ordinary person, not a bodhisattva.

If such a person believes that all these sentient beings have been liberated by "me," that those sentient beings have received the benefits of the Dharma, that all sentient beings should be grateful to "me," revere "me," repay "me," and should obey "my" commands and submit to "my" leadership, then the notion of sentient beings simultaneously arises within his mind. This is unmistakably the thinking of an ordinary person; such an individual is an ordinary person, not a bodhisattva. A true bodhisattva inwardly embodies the emptiness of the three wheels: there is no notion of self, no attachment to the idea that "I am capable," "I liberated sentient beings," no sense of bestowing grace. There is also no notion of sentient beings, no attachment to the idea that there are real sentient beings liberated by "me" who have received "my" benefit. Furthermore, there is no attachment to the undertakings, the process of liberation, or the merit and virtue associated with liberating sentient beings.

The act of liberating sentient beings is liberating without the notion of liberating. No matter how many deeds a bodhisattva performs, his mind remains empty and still, as if nothing had been done. Once done, it is let go. He does not constantly bear it in mind, allowing it to become a burden in his heart, nor does he use it to command others, manipulate others, or seek repayment. Nor does he use it as a bargaining chip to gain worldly benefits, chasing fame, profit, and offerings, seeking worldly supremacy—always seeking to be the first, the only one, constantly filled with "I, I, I" in every moment, believing nothing can be accomplished without "me," or, even worse, suppressing and attacking anyone who is not "me." When this happens, the notion of a person arises within him, and he is even further from being a bodhisattva. One who is thoroughly marked by ordinary characteristics is thoroughly an ordinary person.

Whether a person is a bodhisattva or not is revealed in all their words, deeds, and actions. Their inner thoughts combined with their outward behavior constitute a true portrait of the individual. Even if one tries to conceal it, it cannot be entirely hidden. Because the "I" within the mind cannot be concealed; given the opportunity, it will always surface. Those who have not severed the view of self are difficult to discern because they lack the experience, but those who have severed the view of self see through it immediately. One cannot deceive those who have been through it; one cannot deceive those with clear vision. Therefore, not only is the Shurangama Sutra a mirror that reveals demons, but the Diamond Sutra is equally a mirror that reveals demons. Those who possess the four notions are not bodhisattvas, not sages. Only those without the four notions are true bodhisattvas, true sages and worthies. This is the most fundamental criterion for discernment.