Criteria for Distinguishing Bodhisattvas from Non-Bodhisattvas in the Diamond Sutra

The Diamond Sutra takes whether one has the four marks as the criterion for distinguishing a bodhisattva from a non-bodhisattva. In Chapter Three, the Buddha said: 如是菩萨灭度无量无数无边众生，实无众生得灭度者。何以故，若菩萨有我相、人相、众生相、寿者相，即非菩萨。This means that when a bodhisattva liberates sentient beings, if in his mind he believes "I have liberated sentient beings, I have done such a deed, I have exerted painstaking effort, I have benefited sentient beings, I have merit and virtue," then the mark of self arises in his mind. This is the thinking of an ordinary person; such a person has a "self" in his mind and has not eradicated the view of self (satkāya-dṛṣṭi), so he is an ordinary person, not a bodhisattva.

If this person believes that all these sentient beings were converted by him, that those sentient beings have all received the benefit of the Buddha-dharma, that all sentient beings should be grateful to him, revere him, and repay him, and should all obey his commands and submit to his leadership, then the mark of sentient beings arises in his mind. This is the thinking of an ordinary person; such a person is an ordinary person, not a bodhisattva. In the mind of a true bodhisattva, the three spheres are empty; there is no mark of self, no fixation on "I am so capable, I have liberated sentient beings," no feeling of bestowing grace; and there is no mark of sentient beings, no fixation on the belief that sentient beings truly exist and were converted by him and received his benefits; nor is there any attachment to the undertakings, the process of conversion, or the merit and virtue involved in his liberating sentient beings.

The matter of liberating sentient beings is liberation without liberating. However much work a bodhisattva does, his mind remains empty and tranquil, 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, wildly pursuing fame, reputation, and offerings, seeking worldly supremacy—"I want to be first, I want to be the one and only"—at all times it is always "I, I, I," as if nothing could be accomplished without him; worse still, he squeezes out and suppresses everyone who is not himself. In this way, the mark of persons arises in his mind, and he is even less a bodhisattva. One who is full of the marks of an ordinary person is an out-and-out ordinary person.

Whether a person is a bodhisattva or not is revealed in all his words, deeds, and actions; his inner thoughts together with his outward behavior are a true portrait of who he is. Even if he tries to conceal it, he cannot conceal it completely. Because the "self" in his 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, cannot easily discern this; 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 equally 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.