首楞嚴義疏注經 4.40

4.40

據斯答意，覺體自不能明，必須別假他明為其所覺。若無所覺之明，但可獨名為覺，不得兼稱覺明。若欲兼稱覺明，必有明為所覺，斯則但認於邪，以為妄法生起之本。佛之本意，覺性元明，必不因他而稱明覺。覺妙明妙，覺圓明圓，明覺一相無二無別，此唯真覺更無別法，除一實相餘皆魔事。滿慈起教，示自不知，妄認所明，遂成迷倒。

According to the sense of this reply, the essence of awakening cannot illuminate on its own, but must necessarily borrow another brightness as its object of awakening. If there is no brightness that is an object of awakening, it can only be named awakening alone, and cannot be called awakening-brightness as well. If one wishes to call it awakening-brightness as well, there must be a brightness as an object of awakening. This is simply seizing upon the perverse, taking it as the basis for the arising of false dharmas. The Buddha's original meaning is that the nature of awakening is fundamentally bright, and definitely does not depend on another to be termed bright awakening. Awakening is wondrous and brightness is wondrous; awakening is perfect and brightness is perfect; brightness and awakening are of one characteristic, non-dual and undivided. This is solely true awakening with no other dharma; apart from the one real mark, all else is the work of Māra. Pūrṇa provoked the teaching to show his own lack of knowledge, falsely seizing upon an object of brightening, and consequently fell into delusion.