首楞嚴義疏注經 2.94

2.94

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.