Diamond Sutra Commentary: Criteria 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 said? Subhūti, if a bodhisattva still has in his mind the mark of self, the mark of a person, the mark of sentient beings, and the mark of a 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 marks as the benchmark for distinguishing a bodhisattva from a non-bodhisattva. This means that when a bodhisattva delivers sentient beings, if deep down he believes that there is an "I" who delivered sentient beings, that "I did such a thing, I put in the hard work, I benefited sentient beings, I have merit and virtue," and thus becomes proud of his accomplishments with arrogance blazing, then the mark of self arises within his mind. This is clearly the thinking of an ordinary person; such a person has an "I" in his mind and has not eradicated the view of self (satkāya-dṛṣṭi), so he is an ordinary person, not a bodhisattva.

If such a person believes that all these sentient beings were converted by me, that those sentient beings have all received the benefit of the Buddha-dharma, that all sentient beings should be grateful to me, respectful to me, and repay me, and that they should all obey my commands and submit to my leadership, then the mark of sentient beings also arises in his mind at the same time. This is clearly the thinking of an ordinary person; such a person is an ordinary person, not a bodhisattva. A true bodhisattva has the emptiness of the three wheels in his mind: he has no mark of self, does not cling to the notion that "I am very capable, I delivered sentient beings," and has no feeling of bestowing kindness; he has no mark of sentient beings, does not cling to the notion that sentient beings truly exist and were delivered by me and received my benefit; and he also has no attachment to the undertakings, the process of delivering beings, 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, praise, and offerings (lābha-satkāra), seeking worldly supremacy—"I want to be first, I want to be the only one"—at all times it is always "I, I, I," and without "me" nothing could be accomplished; worse still, such a person squeezes out and suppresses everyone who is not himself. In this way, the mark of a person arises in his mind, and he is even less a bodhisattva. One whose ordinary-person marks are full-blown is a thoroughgoing ordinary person.

Whether a person is a bodhisattva or a non-bodhisattva is revealed in all of his words, actions, and conduct; his inner thoughts together with his outward behavior are a true portrait of the person. Even if he tries to conceal it, he cannot conceal it completely. Because the "I" within the mind cannot be concealed—given the opportunity, it will always poke its head out. Those who have not eradicated the view of self, lacking experience, find it difficult to discern; those who have eradicated the view of self 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 likewise a demon-revealing mirror: one who has the four marks is not a bodhisattva, not a sage; only one without the four marks is a true bodhisattva, a true sage. This is the most basic criterion for discernment.