Then, 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?”

The 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.

“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.

“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].

“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.’

“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].

“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.

“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].

“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.

“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, or gold. Because people perceive it by mistake as a ruby, an emerald, or gold, they are deceived by it.

“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.

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.

Thus, 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.

“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. 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.”

Then, at that moment, the Blessed One spoke these verses:

“Once the phenomena devoid of defining characteristics have been distinctly perceived, The phenomena characterized by affliction will be abandoned. Once the phenomena characterized by affliction have been abandoned, The phenomena characterized by purification will be obtained.

“Careless beings, overcome by wrongdoing and indulging in laziness, Do not realize the imperfection of conditioned phenomena. Falling apart in the midst of fleeting phenomena, They deserve compassion.”