宗鏡錄 77.15

77.15

答。此中實無造作者。法界性自然生。金剛三昧經云。善不善法。從心化生。可謂總持之門。萬法之都矣。光未發處。尚無其名。念欲生時。似分其影。初因強覺。漸起了知。見相纔分。心境頓現。首楞嚴經云。皆是覺。明明了知性。因了發相。從妄見生。山河大地。諸有為相。次第遷流。因此虛妄。終而復始。釋曰。此皆最初因迷一法界故。不覺念起。念起即是動相。動相即是第一業識。未分能所。乃覺明之咎也。從此變作能緣。流成了相。即明了知性。為第二見分轉識。後因見分而生相分。即因了發相。為第三相分。現識。能所纔分。盡成虛妄。何者。見分生於瞖眼。相分現於幻形。於是密對根塵。堅生情執。從此隔開真性。分出湛圓。於內執受知覺。作有識之身。於外離執想澄。成無情之土。遂使鏡中之形影。滅而又生。夢裏之山河。終而復始。但以本源性海。不從能所而生。湛爾圓明。照而常寂。只為眾生違性不了。背本圓明。執有所明。成於妄見。因明立所觀之境。因所起能觀之心。能所相生。心境對待。隨緣失性。莫反初原。不覺不知。以歷塵劫。所以經云。覺非所明。因明立所。所既妄立。生汝妄能。無同異中。熾然成異。異彼所異。因異立同。同異發明。因此復立無同無異。如是擾亂。相待生勞。勞久發塵。自相渾濁。由是引起塵勞煩惱。起為世界。靜成虛空。虛空為同。世界為異。彼無同異。真有為法。覺明空昧。相待成搖。故有風輪。執持世界。因空生搖。堅明立礙。彼金寶者。明覺立堅。故有金輪。保持國土。堅覺寶成。搖明風出。風金相摩。故有火光。為變化性。寶明生潤。火光上蒸。故有水輪。含十方界。火騰水降。交發立堅。濕為巨海。乾為洲潬。以是義故。大海之中。火光常起。彼洲潬中。江河常注。水勢劣火。結為高山。是故山石。擊則成炎。融則成水。土勢劣水。抽為草木。是故林藪。遇燒成土。因絞成水。交妄發生遞相為種。以是因緣。世界相續。古釋云。覺明空昧。相待成搖者。由初妄覺影明不了。遂成空昧。如障明生闇。二相相形。覺明即是動相。空昧即是靜相。一明一昧。一動一靜。剎那相生。如風激浪。相待不息。於內初起。即名為搖。於外即成風輪世界。空昧。即是虛空。既無形相。不名世界。因空生搖。堅明立礙者。地相也。因空異明。相待成搖。搖能堅明以成於礙。如胎遇風。即成堅礙。亦是執明生礙義。於內即是覺明堅執。於外即成金寶。故云彼金寶者。明覺立堅。故知寶性。因覺明有。是故眾寶。皆有光明。小乘但知業感。而不知是何因種。堅覺寶成。搖明風出。風金相摩。故有火光為變化性者。堅執覺性。即成於寶。搖動所明。即出於風。動靜不息。即是風金相摩。於外即成火光。能成熟萬物。故言為變化性。寶明生潤。火光上蒸。故有水輪含十方界者。寶明之體。性有光潤。為火熱蒸。水便流出。又覺明生愛。愛即是潤。於內即是愛明。於外即成寶潤。火性上蒸。融愛成水。一切業種。非愛不生。一切世間。非水不攝。故四大性。互相因藉。體不相離。同一妄心所變起故。知虛空華。不離心故。又妄性不恒。前後變異。所感外相。優劣不同。愛心多者。即成巨海。執心多者。即成洲潬。風性生慢。火性生瞋。於色起愛潬中流水。違愛生瞋。海中火起。慢增愛劣。結為高山。愛增慢輕。抽為草木。瞋愛慢三互相滋蔓。異類成形。草木山川。千差萬品。先從妄想。結成四大。從四大性。愛慢滋生。離有情心。更無別體。故云交妄發生。遞相為種。又云。富樓那而白佛言。世尊。若復世間一切根塵。陰處界等。皆如來藏。清淨本然。云何忽生山河大地。諸有為相。次第遷流。終而復始。又疑云。若此妙覺。本妙覺明。與如來心。不增不減。無狀。忽生山河大地。諸有為相。如來今得妙空明覺。山河大地。有為習漏。何當復生。佛言。富樓那。如汝所言。清淨本然。云何忽生山河大地。汝常不聞如來宣說。性覺妙明。本覺明妙。富樓那言。唯然。世尊。我甞聞佛宣說斯義。佛言。汝稱覺明。為復性明稱名為覺。為覺不明稱為明覺。富樓那言。若此不明名為覺者。則無所明。佛言。若無所明。則無明覺。有所非覺。無所非明。無明又非覺湛明性。性覺必明。妄為明覺。覺非所明。因明立所。所既妄立。生汝妄能。無同異中。熾然成異。異彼所異。因異立同。同異發明。因此復立無同無異。如是擾亂。相待生勞。勞久發塵。自相渾濁。由是引起。塵勞煩惱。起為世界。靜成虛空。虛空為同。世界為異。彼無同異。真有為法。釋曰。此二覺義。幽旨難明。若欲指陳。須分皂白。大約經論。有二種覺。一性覺。二本覺。又有二種般若。一本覺般若。二始覺般若。又有二種心。一自性清淨心。二離垢清淨心。又有二種真如。一在纏真如。二出纏真如。此四種。名隨義異。體即常同。今一切眾生。只具性覺。清淨本覺。自性清淨心。在纏真如等。於清淨本然中。妄忽生於山河大地。以在纏未離障故。未得出纏真如等。若十方諸佛。二覺俱圓。已具出纏真如等。無有妄想塵勞。永合清淨本然。則不更生山河大地。諸有為相等。如金出礦。終不染於塵泥。以木成灰。豈有再生枝葉。將此二覺。已豁疑情。性覺妙明者。是自性清淨心。即如來藏性。在纏真如等。本性清淨。不為煩惱所染。名性覺。經云。佛告阿難。及諸大眾。汝等當知。有漏世界。十二類生。本覺妙明。覺圓心體。與十方佛。無二無別。由汝妄想。迷理為咎。癡愛發生。生發遍迷。故有空性。化迷不息。有世界生。則此十方微塵國土。非無漏者。皆是迷頑妄想安立。當知虛空生汝心內。猶如片雲點太清裏。況諸世界在虛空耶。汝等一人發真歸元。此十方虛空。皆悉消殞。云何空中所有國土。而不振裂。以此文證。即知凡聖。本同。此妙明之覺。本覺明妙者。出纏真如等。從無分別智。覺盡無始妄念。名究竟覺。始覺即本覺。悟本之覺。得本覺名。論云。於真如門。名為性覺。於生滅門。名為本覺。由迷此性覺。而有妄念。妄念若盡。而立本覺。以性覺不從能所而生。非假修證而起。本自妙而常明。故云性覺妙明。以始覺般若。明性覺之妙。故云本覺明妙。又真如之性。性自了故。則性覺妙明。始覺之智。了本性故。則本覺明妙。又摩訶衍論。有四種覺。一清淨本覺。二染淨本覺。三清淨始覺。四染淨始覺。若論本始明昧之事。皆依染淨之覺得名。若清淨覺原。愚智俱絕。非迷悟之所得。豈文義之能詮。經中佛常說。真如為迷悟依。故如萬像依虛空。虛空無所依。所以滿慈領言。我常聞佛宣說斯義。此二覺義。亦同起信論所立一心。分真如生滅二門。以本性清淨是性覺義。但以性中說覺。如木中火性。未具因緣。有而無用。非是悟已而更起迷。悟時始立本覺之號。悟本覺已。更不復迷。諸佛重為凡夫。無有是處。佛問。汝稱覺明。為復覺性自明。名為覺明。為復覺體不明。能覺於明。富樓那意。必有所明當情。為其所覺。若無所覺之明。則無覺明之號。但可稱覺。而無所明。故云則無所明。佛意。性覺體性自明。不因能覺所明。方稱覺明。起信論云。真如自體。有大智慧光明義。遍照法界義等。只緣迷一法界。強分能所。故成於妄。若要因所明方稱覺明者。此乃因他而立。非自性覺。故云有所非覺。如緣塵分別而有妄心。離塵則無有體。不可將斷滅之心。以為本來真覺故。若以無體之法為究竟者。故經云。法身則同龜毛兔角。其誰修證無生法忍。又釋。若以不明名為覺者。則無所明者。故知覺體本無明相。佛證真際。實不見明。若見於明。即是所明。既立所明。便有能覺。但除能所之明。方稱妙明。此妙之明。是不明之明。不同所明。因明起照。故般若無知論云。

Answer: Herein there is truly no maker; they arise naturally from the nature of the dharmadhātu. The Vajrasamādhisūtra says: 'Wholesome and unwholesome phenomena arise transformatively from citta.' This may be called the gate of dhāraṇī and the capital of the ten thousand phenomena. Where light has not yet manifested, there is not even a name. When a thought is about to arise, its shadow seems to divide. First, due to forced awareness, understanding gradually arises. As soon as the darśanabhāga and the nimittabhāga separate, the mind and its objects suddenly appear. The Śūraṅgamasūtra says: 'It is entirely awareness; the nature of understanding is luminous and distinct. Due to understanding, characteristics manifest, arising from false views. Mountains, rivers, the great earth, and all conditioned characteristics continuously change in succession. Because of this falsity, [the cycle] ends only to begin again.'

Explanation: This is entirely because, initially due to confusion regarding the one dharmadhātu, thoughts arise unwittingly. The arising of thought is the characteristic of movement. The characteristic of movement is the primary karmic consciousness (karmavijñāna). Before subject and object are divided, it is the fault of luminous awareness. From this, it transforms into the perceiving subject, flowing into the characteristic of understanding; this is the luminous, knowing nature, which is the secondary darśanabhāga, the transforming consciousness (pravṛttivijñāna). Afterwards, due to the darśanabhāga, the nimittabhāga is generated; that is, 'due to understanding, characteristics manifest,' which is the tertiary nimittabhāga, the manifesting consciousness (khyātivijñāna). As soon as subject and object are divided, all becomes falsity. Why? The darśanabhāga arises from cataracts in the eye, and the nimittabhāga manifests like an illusory form. Thereupon, secretly confronting sense faculties and sense objects, emotional attachment is firmly generated. From this, the true nature is separated, and the limpid and perfect [nature] is divided. Internally, it appropriates awareness and sensation to form a conscious body. Externally, departing from attachment, thought becomes still, forming insentient earth. Consequently, shapes and shadows in the mirror perish only to arise again, and mountains and rivers within a dream end only to begin anew.

However, the original oceanic nature does not arise from subject and object; it is limpid, perfectly luminous, illuminating yet ever quiescent. It is merely because sentient beings go against their nature without understanding, turning their backs on the original perfect luminosity and clinging to an object of illumination, which constitutes false views. Due to illumination, the sphere of objects to be observed is established; due to the object, the mind capable of observing arises. Subject and object generate each other, and mind and objects stand in mutual opposition. Following conditions, they lose their nature and cannot return to the primordial source. Unwitting and unknowing, they pass through dust-like kalpas.

Therefore, the sūtra says: 'Awareness is not what is illuminated; because of illumination, the object is established. Once the object is falsely established, your false subjective capacity is born. Where there is neither sameness nor difference, difference blazes forth. Differentiating what is different from it, sameness is established based on difference. Sameness and difference having been demonstrated, based on this, neither-sameness-nor-difference is further established. Thus thrown into confusion, mutual opposition breeds exhaustion. Long exhaustion gives rise to defilement (rajas), turbid in its own characteristics. From this, the defilements of exhaustion and kleśas are aroused: when active, they become the world; when quiescent, they become empty space. Space is sameness; the world is difference. That which is neither sameness nor difference is truly conditioned phenomena.

'Luminous awareness and empty obscurity, mutually opposing, become oscillation; hence there is the wind circle, which upholds the world. Because of oscillation arising from emptiness, solid illumination establishes obstruction. As for gold and jewels, luminous awareness establishes solidity; hence there is the metal circle, which maintains the lands. Solid awareness forms jewels; oscillating illumination emits wind. Wind and metal rubbing against each other, there is the fire light, which constitutes the nature of transformation. The luminosity of jewels produces moisture; the fire light steams upward; hence there is the water circle, which encompasses the worlds of the ten directions. Fire rising and water descending, their alternating manifestation establishes solidity: the wet becomes the great seas, and the dry becomes continents and shoals. For this reason, within the great ocean, fire light constantly arises; within those continents and shoals, rivers and streams constantly flow. Where the power of water is inferior to fire, it congeals into high mountains; therefore, mountain rocks spark fire when struck and melt into water when liquefied. Where the power of earth is inferior to water, it shoots forth as grasses and trees; therefore, groves and thickets turn to earth when burned and yield water when squeezed. Intermingled falsities arise, mutually serving as seeds for one another. Through these causes and conditions, the world continues in succession.'

An ancient commentary says: 'Luminous awareness and empty obscurity, mutually opposing, become oscillation' means that from the initial false awareness and dimly projected illumination being not understood, empty obscurity consequently forms. It is like an obstruction to light producing darkness: the two characteristics shape one another. Luminous awareness is the characteristic of movement; empty obscurity is the characteristic of stillness. One bright, one dark; one moving, one still: arising moment to moment, like wind agitating waves, in ceaseless mutual opposition. Internally, its initial arising is called oscillation; externally, it forms the wind circle and the world. Empty obscurity is empty space; since it has no form or characteristic, it is not called a world.

'Because of oscillation arising from emptiness, solid illumination establishes obstruction' refers to the characteristic of earth. Because emptiness differs from illumination, their mutual opposition becomes oscillation. Oscillation can solidify illumination to form obstruction, just as an embryo encountering wind becomes hard and obstructive. It also means that clinging to illumination produces obstruction. Internally, it is the firm grasping of luminous awareness; externally, it becomes gold and jewels. Thus it says: 'As for gold and jewels, luminous awareness establishes solidity.' Therefore, know that the nature of jewels exists because of luminous awareness; for this reason, all jewels possess luminosity. The Hīnayāna only knows karmic retribution, but does not know what cause and seed it is.

'Solid awareness forms jewels; oscillating illumination emits wind. Wind and metal rubbing against each other, there is the fire light, which constitutes the nature of transformation' means: firmly grasping the nature of awareness forms jewels; oscillating what is illuminated emits wind. Ceaseless movement and stillness is the rubbing of wind and metal against each other. Externally, it becomes fire light, which can ripen the myriad things; thus it is said to constitute the nature of transformation.

'The luminosity of jewels produces moisture; the fire light steams upward; hence there is the water circle, which encompasses the worlds of the ten directions' means: the substance of the luminosity of jewels naturally has luster and moisture. Being steamed by the heat of fire, water flows forth. Moreover, luminous awareness generates affection (rāga); affection is moisture. Internally, it is luminous affection; externally, it becomes the moisture of jewels. The nature of fire steaming upward melts affection into water. All seeds of karma are not generated without affection; all worlds are not gathered together without water. Therefore, the natures of the four great elements depend mutually on one another, their substances inseparable, because they are transformed and arisen from the same single false mind. Know that the sky-flowers are not separate from the mind.

Furthermore, the nature of falsity is not constant; it transforms and varies before and after, and the external characteristics induced are unequal in superiority and inferiority. Where the mind of affection is predominant, it becomes the great oceans; where the mind of grasping is predominant, it becomes continents and shoals. The nature of wind generates pride (māna); the nature of fire generates anger (dveṣa). Affection arising toward material forms is the flowing water in shoals; anger arising against affection is the fire rising in the ocean. When pride increases and affection is weak, it congeals into high mountains; when affection increases and pride is slight, it shoots forth as grasses and trees. The three—anger, affection, and pride—mutually proliferate, taking shape as different classes: grasses, trees, mountains, and rivers in thousands of distinctions and myriad varieties. First from false imagination the four great elements congeal; from the natures of the four great elements, affection and pride proliferate. Apart from the minds of sentient beings, there is no other substance. Therefore it is said: 'Intermingled falsities arise, mutually serving as seeds for one another.'

It also says: 'Pūrṇa said to the Buddha: "World-Honoured One, if all the sense faculties, objects, aggregates, sense bases, and elements in the world are the tathāgatagarbha, pure and fundamentally so, why do mountains, rivers, the great earth, and all conditioned characteristics suddenly arise, continuously changing in succession, ending only to begin again?" He further doubted, saying: "If this wondrous awareness is fundamentally wondrous, luminous awareness, neither increasing nor decreasing with the Tathāgata's mind, why without reason do mountains, rivers, the great earth, and all conditioned characteristics suddenly arise? Now that the Tathāgata has attained the wondrously empty, luminous awareness, when will mountains, rivers, the great earth, and conditioned habits and outflows ever arise again?"

'The Buddha said: "Pūrṇa, as you have said, if it is pure and fundamentally so, why do mountains, rivers, and the great earth suddenly arise? Have you not often heard the Tathāgata declare: 'The nature of awareness is wondrously luminous; fundamental awareness is luminously wondrous'?" Pūrṇa said: "Yes, World-Honoured One, I have often heard the Buddha declare this principle."

'The Buddha said: "When you speak of luminous awareness, is it that the luminous nature is called awareness, or that unaware awareness is called luminous awareness?" Pūrṇa said: "If this absence of illumination is called awareness, then there is nothing to be illuminated." The Buddha said: "If there is nothing to be illuminated, then there is no luminous awareness. What has an object is not awareness; what lacks an object is not luminous. An absence of illumination is again not the limpid, luminous nature of awareness. The nature of awareness is necessarily luminous; falsely, it is taken as luminous awareness.

'"Awareness is not what is illuminated; because of illumination, the object is established. Once the object is falsely established, your false subjective capacity is born. Where there is neither sameness nor difference, difference blazes forth. Differentiating what is different from it, sameness is established based on difference. Sameness and difference having been demonstrated, based on this, neither-sameness-nor-difference is further established. Thus thrown into confusion, mutual opposition breeds exhaustion. Long exhaustion gives rise to defilement, turbid in its own characteristics. From this, the defilements of exhaustion and kleśas are aroused: when active, they become the world; when quiescent, they become empty space. Space is sameness; the world is difference. That which is neither sameness nor difference is truly conditioned phenomena."'

Explanation: The meaning of these two kinds of awareness is subtle and difficult to comprehend; if one wishes to explain it, black must be distinguished from white. Broadly speaking, the sūtras and treatises have two kinds of awareness: first, nature-awareness (svabhāva-bodhi); second, fundamental awareness (mūla-bodhi). There are also two kinds of prajñā: first, fundamental-awareness prajñā; second, initial-awareness prajñā. There are also two kinds of mind: first, the naturally pure mind; second, the defilement-free pure mind. There are also two kinds of tathatā: first, tathatā amidst bondage; second, tathatā released from bondage. In these four categories, names differ according to meaning, but their substance is ever the same.

Now, all sentient beings only possess nature-awareness, pure fundamental awareness, the naturally pure mind, and tathatā amidst bondage. Within what is pure and fundamentally so, mountains, rivers, and the great earth suddenly arise through falsity, because being amidst bondage they have not yet departed from obstacles, and have not attained tathatā released from bondage. As for the Buddhas of the ten directions, both awarenesses are complete; they already possess tathatā released from bondage and the like, are free from false imagination, defilement, and exhaustion, and are eternally united with what is pure and fundamentally so. Thus they do not again generate mountains, rivers, the great earth, and conditioned characteristics. Just as gold that has come out of the ore never again becomes soiled with dust and mud, and just as wood burned to ash can never sprout branches and leaves again. With these two kinds of awareness, doubts are completely resolved.

'The nature of awareness is wondrously luminous' refers to the naturally pure mind, which is the nature of the tathāgatagarbha, tathatā amidst bondage, and the like. Its fundamental nature is pure and undefiled by kleśas, hence it is named nature-awareness. The sūtra says: 'The Buddha told Ānanda and the great assembly: "You should know that in the world of outflows, the fundamentally luminous, wondrously aware, and perfectly complete mental substance of the twelve classes of living beings is not two and not different from the Buddhas of the ten directions. Due to your false imagination, mistaking the principle is the fault; ignorance and affection arise. Their arising and developing pervade with delusion; hence the nature of emptiness exists. Transformations and delusions ceaseless, worlds arise. Thus, these lands of fine dust in the ten directions that are not free of outflows are all established by confused and obstinate false imagination. You should know that empty space is born within your mind just like a fleck of cloud dotting the great expanse of clear sky, how much more so all the worlds within empty space! If one person among you realizes truth and returns to the origin, this empty space in the ten directions all completely dissolves away; how could the lands within space not collapse and split?"' Through the evidence of this passage, one knows that ordinary beings and sages are fundamentally identical in this wondrously luminous awareness.

'Fundamental awareness is luminously wondrous' refers to tathatā released from bondage and the like. Through non-conceptual wisdom, it completely awakens to the exhaustion of beginningless false thoughts; this is named ultimate awareness. Initial awareness is fundamental awareness; the awareness that awakens to the origin attains the name of fundamental awareness. A treatise says: 'In the gate of tathatā, it is named nature-awareness; in the gate of arising and ceasing, it is named fundamental awareness.' Because of delusion regarding this nature-awareness, false thoughts exist; if false thoughts are exhausted, fundamental awareness is established. Because nature-awareness does not arise from subject and object, nor does it arise through practice and realization, but is fundamentally wondrous and ever luminous, it is said that 'the nature of awareness is wondrously luminous.' Because initial-awareness prajñā illuminates the wonder of nature-awareness, it is said that 'fundamental awareness is luminously wondrous.' Moreover, because the nature of tathatā is intrinsically understanding, 'the nature of awareness is wondrously luminous'; because the wisdom of initial awareness understands the fundamental nature, 'fundamental awareness is luminously wondrous.'

Furthermore, the Mahāyāna Treatise states that there are four kinds of awareness: first, pure fundamental awareness; second, fundamental awareness of defilement and purity; third, pure initial awareness; fourth, initial awareness of defilement and purity. If one discusses the matter of the luminosity and obscurity of the fundamental and the initial, all receive their names based on the awareness of defilement and purity. As for the pure source of awareness, both foolishness and wisdom are cut off; it is not something attained by delusion or awakening, how could words and meanings express it? In the sūtras, the Buddha constantly said that tathatā is the support for both delusion and awakening, just as the myriad phenomena depend on empty space, while empty space depends on nothing. Therefore, Pūrṇa understood and said: 'I have often heard the Buddha declare this principle.'

The meaning of these two kinds of awareness also corresponds to the one mind established in the Awakening of Faith, divided into the two gates of tathatā and arising-and-ceasing. The fundamental purity of nature is the meaning of nature-awareness; but when awareness is spoken of in terms of nature, it is like the nature of fire within wood: without conditions fully assembled, it exists but lacks function. It is not that having awakened, one generates delusion again. At the time of awakening, the designation of fundamental awareness is first established. Having awakened to fundamental awareness, one never again becomes deluded; that Buddhas should become ordinary beings again is impossible.

The Buddha asked: 'When you speak of luminous awareness, is it that the nature of awareness is intrinsically luminous and named luminous awareness, or is it that the substance of awareness is not luminous, but capable of being aware of illumination?' Pūrṇa's idea was that there must be an object of illumination present to consciousness serving as what is perceived by it; if there is no illumination to be perceived, there is no designation of luminous awareness—it could only be called awareness, without anything illuminated; hence he said: 'then there is nothing to be illuminated.'

The Buddha's meaning is that the substance of nature-awareness is intrinsically luminous; it is not because of a subjective awareness and an objective illumination that it is called luminous awareness. The Awakening of Faith says: 'The substance of tathatā has the meaning of great wisdom and luminosity, the meaning of universally illuminating the dharmadhātu,' and so forth. It is only because of delusion regarding the one dharmadhātu that subject and object are forcibly divided, thus forming falsity. If it must depend on an object of illumination before being called luminous awareness, this is established based on an other, and is not the awareness of one's own nature; hence it is said: 'What has an object is not awareness.' It is like having a false mind due to distinguishing external dust; apart from dust, it has no substance. One cannot take an annihilated mind to be the primordial, true awareness. If one took a substanceless phenomenon to be ultimate, as the sūtra says: 'The dharmakāya would be the same as the horns of a hare or the hairs of a tortoise; who then would cultivate and realize the patience of the unarisen dharmas?'

Another explanation states: 'If this absence of illumination is called awareness, then there is nothing to be illuminated' shows that the substance of awareness fundamentally lacks characteristics of illumination. When the Buddha realized the ultimate limit of reality, he truly did not perceive illumination. If he perceived illumination, it would be an object of illumination; once an object of illumination is established, there is a perceiving awareness. Only when the illumination of subject and object is removed can it be called wondrous luminosity. This wondrous luminosity is the illumination of non-illumination; it is not the same as an object of illumination where illumination gives rise to shining. Therefore, the Treatise on Prajñā Being Free of Knowing says: