The mind is not self-luminous, because it is an object of perception.

This sutra establishes a crucial distinction. The mind (citta), though it seems to shine with its own light, is not truly self-luminous (svābhāsa).

The proof is simple: the mind is dṛśya, something seen, an object of perception. We can observe our thoughts, emotions, and mental states. What can be observed cannot be the ultimate observer.

If the mind were self-luminous, it would need nothing to know itself. But the mind is known by something more fundamental: puruṣa, pure consciousness that is genuinely self-luminous.

The mind shines, but with borrowed light, like the moon reflects sunlight. Its apparent consciousness is the reflection of puruṣa in the mirror of buddhi.

This understanding is liberating: we are not our thoughts or emotions. We are the consciousness that illuminates them. Confusing reflection with source is the fundamental error; distinguishing them is the beginning of liberation.