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

The Diamond Sutra uses the presence or absence of the four marks as the criterion for distinguishing between a bodhisattva and a non-bodhisattva. In the third chapter, the Buddha states: "Thus, a bodhisattva liberates immeasurable, innumerable, boundless sentient beings, yet truly no sentient being attains liberation. Why is that? If a bodhisattva has the mark of self, the mark of person, the mark of sentient beings, or the mark of life span, that person is not a bodhisattva." This means that if a bodhisattva, having liberated sentient beings, harbors thoughts such as "I have liberated sentient beings," "I have done this deed," "I have exerted effort," "I have benefited sentient beings," or "I possess merit and virtue," then the mark of self arises in their mind. This is the thinking of an ordinary being. Such a person has a sense of "I" and has not severed the view of self; they are an ordinary being, not a bodhisattva.

If this person thinks, "All these sentient beings have been liberated by me," "Those sentient beings have received the benefits of the Dharma," "All sentient beings should be grateful to me, revere me, repay me," or "They should all obey my commands and follow my leadership," then the mark of sentient beings arises in their mind. This is the thinking of an ordinary being; such a person is an ordinary being, not a bodhisattva. A true bodhisattva has the emptiness of the three spheres in their mind: there is no mark of self—they do not cling to thoughts like "I am capable" or "I have liberated sentient beings," nor do they feel they have bestowed a favor; there is no mark of sentient beings—they do not cling to the notion that there are actual sentient beings liberated by them who have received their benefit; and there is no clinging to the activities, the process of liberation, or the merit and virtue involved in their liberating sentient beings.

The act of liberating sentient beings is liberation without the notion of liberating. No matter how many deeds a bodhisattva performs, their mind remains empty and still, as if nothing had been done. Once done, it is let go. They do not constantly keep it in mind, letting it become a burden used to command others, manipulate others, or seek repayment. Nor do they use it as a bargaining chip to gain worldly benefits, seeking fame, profit, and offerings, striving for worldly supremacy—"I must be first," "I must be the only one," always "I, I, I" at all times, thinking nothing can be accomplished without them, or even worse, suppressing and excluding anyone not aligned with them. When this happens, the mark of person arises in their mind, and they are even less a bodhisattva. One who fully manifests the characteristics of an ordinary being is entirely an ordinary being.

Whether a person is a bodhisattva or not is revealed in all their words, actions, and deeds. Their inner thoughts combined with their outward behavior are the true reflection of a person. Even if one tries to conceal it, it cannot be completely 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 not easily discerned 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 the clear-sighted. Therefore, not only is the Śūraṅgama Sūtra a mirror that reveals demons, but the Diamond Sutra is equally a mirror that reveals demons. Those with the four marks are not bodhisattvas, not sages or worthies. Only those without the four marks are true bodhisattvas, true sages and worthies. This is the most fundamental criterion for discernment.