首楞嚴義疏注經 4.40

4.40

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.