首楞嚴義疏注經 4.46

4.46

初一句別牒所明。若如汝言，必有所明方稱覺明，若無所明但可名覺者，次二句破云：如來常說覺湛明性，豈得無明？若實無明，不合名為覺湛明性。

The first phrase separately reiterates the object of brightening. If, as you say, there must be an object of brightening to be called awakening-brightness, and if there is no object of brightening it can only be named awakening, the next two phrases refute it, saying: The Tathāgata constantly speaks of the serene bright nature of awakening; how could there be an absence of brightness? If there were truly an absence of brightness, it would not be fitting to call it the serene bright nature of awakening.