首楞嚴義疏注經 4.43

4.43

初二句總牒所計。若汝執言，必有所明方稱明覺、若無所明無明覺者，佛即破云：有所非覺也。意云：若有能所焉稱真覺？夫真覺者，離能所相。見道偈云「若時於所緣，智都無所得，爾時住唯識，離二取相故。」經云「不了心及緣，則生二妄想；了心及境界，妄想則不生。」上文云「覺所覺眚，覺非眚中。」故知有所，非真覺也。

The first two phrases generally reiterate what was conceptualized. If you cling to the statement that there must be an object of brightening to be called brightening awakening, and that if there is no object of brightening there is no brightening awakening, the Buddha then refutes it, saying: 'Where there is an object, it is not awakening.' The meaning is: if there are subject and object, how can it be called true awakening? True awakening is free from the characteristics of subject and object. The verse on the path of seeing says: 'When, regarding the cognitive object, / wisdom perceives nothing at all, / at that time one abides in consciousness-only, / because of being free from the characteristics of the two graspers.' A sūtra says: 'Not understanding mind and conditions, / two false thoughts arise; / understanding mind and objective realms, / false thoughts do not arise.' The earlier text stated: 'Awakening to the object of awakening is a defect; awakening is not within defects.' Therefore we know that where there is an object, it is not true awakening.