The Criterion in the Diamond Sutra for Distinguishing a Bodhisattva from a Non-Bodhisattva

The Diamond Sutra uses the presence or absence of 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 if a bodhisattva has delivered sentient beings, yet inwardly believes "I have delivered sentient beings, I have done such a deed, I have exerted such toil, I have benefited sentient beings, I have merit and virtue," then the mark of self has appeared in the mind. This is the thinking of an ordinary worldling; such a person has a "self" in mind and has not eliminated the self-view (ātma-dṛṣṭi), and is therefore an ordinary worldling, not a bodhisattva.

If such a person believes that all these sentient beings were converted by him, that those sentient beings have all received the benefit of the Buddha's 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 has appeared in his mind. This is 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: there is no mark of self, no clinging to the notion "I am so capable, I have delivered sentient beings," no feeling of bestowing grace; and there is no mark of sentient beings, no clinging to the notion that sentient beings truly exist and were converted by him and received his benefit; nor is there any 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. However 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, engaging wholesale in fame, reputation, and offerings, seeking worldly supremacy—"I want to be first, I want to be the only one"—at all times it is always "me, me, me," as if nothing could be accomplished without himself; worse still, he squeezes out and suppresses everyone who is not himself. In such a case, the mark of a person has appeared in the mind, and he is even further from being a bodhisattva. One who displays the marks of an ordinary worldling to the full is a thoroughgoing ordinary worldling.

Whether a person is a bodhisattva or not is revealed in all of his words, deeds, and actions; the thoughts within the mind together with outward behavior are a person's true portrait. Even if one tries to conceal it, it cannot be entirely concealed. Because the "self" within the mind cannot be hidden—given any opportunity, it will always poke its head out. Those who have not eliminated the self-view, lacking experience, find it difficult to discern; but one who has eliminated the self-view sees through it at a glance. It cannot fool those who have been through it themselves, 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 with the four marks are not bodhisattvas, not sages; only those without the four marks are true bodhisattvas, true sages. This is the most fundamental criterion for discernment.