[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 78.9 # 宗鏡錄 78.9 English (machine translation) 78.9 - **Language:** English ### [78.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.78.9) Answer: It is because of comprehending the emptiness of characteristics that one can then speak of vijñaptimātra. If one grasps onto having characteristics, the doctrine of vijñaptimātra is not established. If one grasps onto having no characteristics, the principle of true emptiness is not revealed. Because non-characteristic is itself characteristic, one only then penetrates true emptiness; because characteristic is itself non-characteristic, one only then clarifies vijñaptimātra. Therefore, the Mahāyānasaṃgraha says: "Regarding the principle of vijñaptimātra, one must clarify three characteristics: first, penetrating vijñaptimātra as measure-only, because external dust-objects truly do not exist; second, penetrating vijñaptimātra as two-only, because both characteristic and vision are only vijñāna; third, penetrating the arising of various rūpas, because there are merely various appearances without substance." Therefore, the Mahāyānasaṃgraha says: "All characteristics are of two kinds: namely, currently abiding and established. The six dust-objects cognized by a distracted mind are called 'currently abiding.' The skeleton and so forth cognized by a concentrated mind are 'established.' Furthermore, manifesting like a dust-object is called 'characteristic'—namely, the cognized object. Manifesting like vijñāna is called 'vision'—namely, the cognizing vijñāna. Between these two phenomena, the first is cause and the second is effect; again, the first is that on which one relies, and the second is that which relies. Thus we know that when thoughts arise within due to imagination and reflection, appearances are manifested externally. If thoughts do not arise, characteristics do not appear before one. Because the external is produced due to the internal, gathering the branches back to the root, the entire object is citta. Why? If citta does not arise, objects are fundamentally empty. All objective realms are merely the erroneous movement of citta." - [Previous: 78.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.78.8) - [Next: 78.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.78.10) - [Up: 78](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.78) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.78.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.78.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.78.9) · Pramāṇa