Chapter 6
第六章
6.1Then, the bodhisattva Guṇākara asked the Blessed One, “Blessed One, when bodhisattvas who are skilled in the defining characteristics of phenomena are called ‘skilled in the defining characteristics of phenomena,’ what does it mean? Moreover, when the Tathāgata designates them as such, what does it refer to?”
6.1那時，菩薩德藏向薄伽梵提出了問題，說道：「薄伽梵，當我們稱菩薩為'善於現象的相'時，『善於現象的相』指的是什麼意思？而且，當如來這樣稱呼他們時，這具體又指的是什麼呢？」
6.2The Blessed One replied to the bodhisattva Guṇākara, “Guṇākara, for the benefit and happiness of many beings , out of compassion for the world, for the welfare, benefit, and happiness of all beings , including gods and humans, you are asking this. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Guṇākara, I will explain to you in which way bodhisattvas are skilled in the defining characteristics of phenomena.
6.2薄伽梵回答菩薩德藏說：「德藏，為了利益和幸福許多有情界，出於對世間的悲心，為了所有有情界（包括天神和人類）的福祉、利益和幸福，你提出了這個問題。你在向如來提問這個特定問題時的意樂是極其優良的。因此，德藏，你要聽著，我將為你解釋菩薩以何種方式對現象的相而言是熟練的。
6.3“Guṇākara, the defining characteristics of phenomena are three. What are these three? They are the imaginary defining characteristic, the other-dependent defining characteristic, and the actual defining characteristic.
6.3「德藏，現象的相有三種。這三種是什麼呢？就是遍計所執相、依他起相和圓成實相。」
6.4“Guṇākara, what is the imaginary defining characteristic [of phenomena]? It is what is nominally and conventionally posited as the essence or the distinctive [characteristic] of phenomena, even just in order to designate [them].
6.4「德藏，什麼是遍計所執相呢？它是根據名言和世俗習慣而被設定為現象的本質或獨特特徵的東西，即使只是為了指稱現象而已。
6.5“Guṇākara, what is the other-dependent defining characteristic [of phenomena]? It is the dependent arising of phenomena. It is like this: ‘When this is, that arises; because this arises, that arises.’ It is also from ‘[in dependence upon ignorance as a condition,] conditioning mental factors [arise]’ up to ‘thus, the whole great mass of suffering comes to be.’ [F.14.b]
6.5「德藏，什麼是現象的依他起相？就是現象的緣起。它是這樣的：『有此故彼有，此生故彼生。』也是從『以無明為緣，行起』直至『如是整個苦的大集合就這樣產生了。』」
6.6“Guṇākara, what is the actual defining characteristic [of phenomena]? It is their true reality, namely, the unsurpassable complete and perfect awakening that is finally attained by bodhisattvas as they realize this [true reality] through their diligence and correct application of mind and then become perfectly familiar with the realization of this [true reality].
6.6「德藏，什麼是現象的圓成實相呢？就是它們的真如，也就是菩薩通過精進和正確運用心來認識這一真如，然後對這一真如的認識變得十分熟悉後，最終所證得的無上正等正覺。」
6.7“Guṇākara, it is like this: you should consider the imaginary defining characteristic to be just like the falsity of the visual aberrations [perceived] by someone suffering from the timira visual disorder.
6.7「德藏，應當這樣理解：遍計所執相就像眼病患者所見的視覺錯誤那樣虛假不實。」
“Guṇākara, it is like this: you should consider the other-dependent defining characteristic to be just like the phenomenal appearances manifesting to this very person suffering from the timira disease, such as [actually nonexistent] hairs, flies, sesame seeds, [or patches of] blue, yellow, red, or white [in their visual field].
「德藏，應當這樣理解：依他起相就像患有目病的人眼前現前的現象，比如毛髮、蒼蠅、芝麻、藍色、黃色、紅色或白色等（實際上並不存在）。」
“Guṇākara, it is like this: you should consider the actual defining characteristic to be just like the original and unerring visual object seen by the same person when their vision is healthy and free from the visual aberrations resulting from the timira disease.
「德藏，是這樣的：你應該把圓成實相看作就像那個人的視覺健康時所見到的原本的、不欺騙的視覺對象，不受目暗病所引起的視覺幻象的影響。」
6.8“Guṇākara, it is like this: when a pure crystal is in contact with something blue, it appears to be a sapphire. Because people perceive it by mistake as a sapphire, they are deceived by it. When this pure crystal is in contact with something red, green, or yellow, it appears to be a ruby, an emerald, [F.15.a] or gold. Because people perceive it by mistake as a ruby, an emerald, or gold, they are deceived by it.
6.8德藏，是這樣的：當純淨的水晶接觸到青色的東西時，它就顯現為藍寶石。因為人們錯誤地把它認知為藍寶石，所以被它欺騙了。當這個純淨的水晶接觸到紅色、綠色或黃色的東西時，它就顯現為紅寶石、祖母綠或黃金。因為人們錯誤地把它認知為紅寶石、祖母綠或黃金，所以被它欺騙了。
6.9“Guṇākara, it is like this: You should consider the mental imprint of conventions in terms of an imaginary defining characteristic upon the other-dependent defining characteristic to be just like the contact of colors with a pure crystal. Thus, you should consider the perception of an imaginary defining characteristic [superimposed] on the other-dependent defining characteristic to be just like the mistaken perception of a sapphire, ruby, emerald, or gold [superimposed] on the pure crystal.
6.9德藏，是這樣的：你應該將世俗諦的心理印記在依他起相上所呈現的遍計所執相，看作就像顏色與清淨晶石的接觸一樣。因此，你應該將依他起相上所呈現的遍計所執相的見，看作就像對清淨晶石上所呈現的藍寶石、紅寶石、綠寶石或黃金的錯誤見一樣。
Guṇākara, it is like this: You should consider the other-dependent defining characteristic to be just like this pure crystal itself. Thus, you should consider the actual defining characteristic as the permanent and immutable lack of any actuality or essence in the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic, just as there is permanently and immutably no actuality or essence in the defining characteristic of a sapphire, ruby, emerald, or gold [superimposed] on a pure crystal.
德藏，應該這樣理解：你應該把依他起相比作這個純淨的水晶本身。因此，你應該把圓成實相理解為，在依他起相上遍計所執相的永恆且不變的無實性與無本質，就像純淨水晶上所現的藍寶石、紅寶石、翡翠或黃金的現象，永恆且不變地沒有實性和本質一樣。
6.10Thus, Guṇākara, bodhisattvas distinctly perceive the imaginary defining characteristic on the basis of names denoting phenomenal appearances. They distinctly perceive the other-dependent defining characteristic on the basis of the erroneous conception [that superimposes] an imaginary defining characteristic on the other-dependent defining characteristic. They distinctly perceive the actual defining characteristic on the basis of the nonexistence of any erroneous conception [that superimposes] an imaginary defining characteristic on the other-dependent defining characteristic.
6.10德藏，因此菩薩們基於表示現象的名稱而清楚地認知遍計所執相。他們基於將遍計所執相錯誤地執著於依他起相而清楚地認知依他起相。他們基於不存在將遍計所執相錯誤地執著於依他起相而清楚地認知圓成實相。
6.11“Guṇākara, when bodhisattvas distinctly perceive the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic of phenomena exactly as it is, they distinctly perceive the phenomena devoid of any defining characteristic exactly as they are. [F.15.b] Guṇākara, when bodhisattvas distinctly perceive the other-dependent defining characteristic exactly as it is, they distinctly perceive the phenomena characterized by affliction exactly as they are. Guṇākara, when bodhisattvas distinctly perceive the actual defining characteristic exactly as it is, they distinctly perceive the phenomena characterized by purification exactly as they are. Guṇākara, when bodhisattvas distinctly perceive the phenomena devoid of a defining characteristic [superimposed] on the other-dependent defining characteristic exactly as they are, they abandon the phenomena characterized by affliction. Once they have abandoned the phenomena characterized by affliction, they will obtain the phenomena characterized by purification. Guṇākara, since bodhisattvas distinctly perceive in this way the imaginary, other-dependent, and actual defining characteristics of phenomena exactly as they are, they distinctly perceive the phenomena devoid of a defining characteristic, those characterized by affliction, and those characterized by purification exactly as they are. Having distinctly perceived the phenomena devoid of a defining characteristic exactly as they are, they abandon the phenomena characterized by affliction. Once they have abandoned the phenomena characterized by affliction, they will obtain the phenomena characterized by purification. For all these reasons, bodhisattvas are skilled in the defining characteristics of phenomena. Moreover, when the Tathāgata designates the bodhisattvas as ‘skilled in the defining characteristics of phenomena,’ it is for these reasons.”
6.11德藏，當菩薩如實明白地看出依他起相上的遍計所執相時，他們如實明白地看出沒有相的現象。德藏，當菩薩如實明白地看出依他起相時，他們如實明白地看出具有煩惱特徵的現象。德藏，當菩薩如實明白地看出圓成實相時，他們如實明白地看出具有清淨特徵的現象。德藏，當菩薩如實明白地看出依他起相上沒有相的現象時，他們捨棄具有煩惱特徵的現象。捨棄具有煩惱特徵的現象後，他們將獲得具有清淨特徵的現象。德藏，由於菩薩如實明白地看出現象的遍計所執相、依他起相和圓成實相，他們如實明白地看出沒有相的現象、具有煩惱特徵的現象和具有清淨特徵的現象。他們如實明白地看出沒有相的現象後，捨棄具有煩惱特徵的現象。捨棄具有煩惱特徵的現象後，他們將獲得具有清淨特徵的現象。為了這一切原因，菩薩善於現象的相。此外，當如來稱呼菩薩為「善於現象的相」時，就是因為這些原因。
6.12Then, at that moment, the Blessed One spoke these verses:
6.12那時，薄伽梵說出了這些偈頌：
This was the chapter of Guṇākara —the sixth chapter.
（結尾）