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

In the Diamond Sutra, the presence or absence of the four marks serves as the criterion to distinguish a bodhisattva from a non-bodhisattva. In the third chapter, the Buddha states: "Thus, a bodhisattva liberates immeasurable, innumerable, boundless beings, yet truly no being attains liberation. Why is this so? If a bodhisattva holds the mark of self, the mark of others, the mark of living beings, or the mark of life, then that is not a bodhisattva." This means that if a bodhisattva liberates beings but inwardly thinks, "I have liberated beings," "I have performed this deed," "I have exerted effort," "I have benefited beings," "I possess merit and virtue," then the mark of self arises within the mind. This is the thinking of an ordinary being. Such a person harbors a sense of self, has not severed the view of self, and thus is an ordinary being, not a bodhisattva.

If such a person thinks, "All these beings have been liberated by me," "Those beings have received the benefits of the Dharma," "All beings should be grateful to me, revere me, repay me, obey my commands, and submit to my leadership," then the mark of living beings arises within the mind. This is the thinking of an ordinary being, and such a person is an ordinary being, not a bodhisattva. A true bodhisattva inwardly abides in the emptiness of the three spheres: there is no mark of self—no clinging to thoughts like "I am capable," "I have liberated beings," no sense of bestowing grace; there is no mark of living beings—no clinging to the notion that there are actual beings liberated by me who have received my benefit; nor is there any clinging to the deeds themselves, the process of liberation, or the merit and virtue associated with liberating beings.

The act of liberating beings is to deliver without delivering. No matter how many deeds a bodhisattva performs, the mind remains empty and still, as if nothing had been done. Once done, it is let go. It is never held onto persistently, becoming a burden in the heart, used to command others, manipulate others, or seek repayment. Nor is it used as a bargaining chip to gain worldly benefits, chasing fame, profit, and offerings, seeking worldly supremacy—"I must be the best," "I must be the only one," always "me, me, me" at all times, thinking nothing can be achieved without me, or even worse, suppressing and excluding anyone not aligned with oneself. When this happens, the mark of others arises within the mind, and such a person is even further from being a bodhisattva. One who is thoroughly marked by ordinary characteristics is thoroughly an ordinary being.

Whether a person is a bodhisattva or not is revealed in all their words, actions, and deeds. The inner thoughts combined with 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, lacking the experience, are not easily discerned, but those who have severed the view of self see through it immediately. One cannot deceive those who have walked the path; one cannot deceive the clear-sighted. Therefore, not only is the Shurangama Sutra a mirror that reveals the truth, but the Diamond Sutra is equally a mirror that reveals the truth. 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.