首楞嚴義疏注經 4.145

4.145

迷即無明，亦名為癡，亦名不覺。不覺即覺，故云性畢竟空，約真如門昔本無迷，約生滅門似有迷覺。覺即所迷本覺，亦即始覺也。覺迷迷滅者，始覺智起，覺盡無始妄念，合本覺時更無始、本之異，唯一妙覺，豈更生妄？故云覺不生迷。

Confusion is avidyā, also named ignorance, also named non-enlightenment. Non-enlightenment is precisely enlightenment; hence it says "its nature is ultimately empty." In terms of the gate of tathatā, formerly there was originally no confusion; in terms of the gate of arising and ceasing, there seemed to be confusion and awakening. Awakening is the original enlightenment that was confused, and is also initial enlightenment. As for "awakening to confusion, confusion is extinguished," when the wisdom of initial enlightenment arises, it completely awakens to beginningless deluded thoughts, and when uniting with original enlightenment there is no longer any difference between initial and original; there is only a single wondrous enlightenment—how could it give rise to delusion again? Hence it says "awakening does not give rise to confusion."