首楞嚴義疏注經 2.94

2.94

心即是性，體遍故圓，無昧故明，具法可重故名為寶，元來自爾非適今也，故云本。言語道斷，心行處滅，故稱妙。再三歎美，故疊言之。悟即是覺，圓明性也。迷即不覺，妄身心也。不覺處覺，如像處鏡，虛實可辨。今棄如鏡之本性，執似像之身心，不辨虛實，斯為大失，故云認悟中迷。前云名字何處號為顛倒，今正指此顛倒處也。

Mind is indeed nature. Its substance is all-pervasive, hence "complete" (圓); it is without obscurity, hence "bright" (明); it possesses dharmas worthy of veneration, hence it is named "precious" (寶); it is originally so from the start and not just newly arisen now, hence it is called "fundamental" (本). The path of words is cut off and the locus of mental activity is extinguished, hence it is called "wondrous" (妙). He praises and extols it repeatedly, hence he reiterates the words. "Enlightenment" (悟) is indeed awakening (覺), the completely bright nature. "Delusion" (迷) is indeed non-awakening, the false body and mind. Non-awakening residing in awakening is like an image residing in a mirror; the insubstantial and the real can be distinguished. Now abandoning the mirror-like fundamental nature and clinging to the image-like body and mind, failing to distinguish between the insubstantial and the real—this is a great loss. Thus it says: "taking delusion within enlightenment [to be real]." What was previously called "where is it named inverted?" now precisely points out the locus of this inversion.