成唯識論述記 1.57

1.57

「於」者即是境上第七，非依第七所迷謬故。一切異生、諸外道等此愚癡類，彼於二空全不解了，名為「迷」者。聲聞、獨覺及惡取空，邪解空理，分有智故，名為「謬」者。不解、邪解，合名「迷謬」。或但不解、無明名「迷」；若不正解、邪見名「謬」。癡、邪見人，名「迷謬」者，為令於彼二空真如有迷謬者生正解故，製斯論也。「正解」體通無漏真智及有漏智，不迷謬者，即令迷者解生，謬者正解，為者所為，濟益之義。何謂二空？謂即生、法。先云：人、我今說為生，但說於人、我，不該餘趣故。

'Regarding' (yu) is the locative case on the object, not the locus on which [confusion] is based. All ordinary persons (pṛthagjana), externalists, and other such ignorant classes do not understand the two emptinesses at all; they are called 'confused'. Śrāvakas, pratyekabuddhas, and those who wrongly grasp emptiness have a wrong understanding of the principle of emptiness, but because they have a share of wisdom, they are called 'erroneous'. Non-understanding and wrong understanding together are called 'confused and erroneous'. Alternatively, mere non-understanding and nescience are called 'confusion'; while incorrect understanding and false views are called 'error'. Persons with delusion and false views are called 'the confused and erroneous'. It is in order to cause those who are confused and erroneous regarding the tathatā of those two emptinesses to generate correct understanding that he composed this treatise. The essence of 'correct understanding' encompasses both undefiled real wisdom and defiled wisdom: for those who are not confused or erroneous, it causes the confused to generate understanding and the erroneous to gain correct understanding. 'For' (wei) means that for which it is done, having the meaning of benefiting. What are the two emptinesses? They are the [emptiness of] sentient beings and of phenomena. Formerly, people said 'person' (ren) and 'self' (wo); now we say 'sentient beings' (sheng), because merely saying 'person' and 'self' does not encompass the other realms of rebirth.