成唯識論了義燈 5.181

5.181

問：此十煩惱迷諦親疎，瞋、慢、邪見，疑、及無明，親迷易知。身、邊二見總不緣理，如何親迷？答：雖不緣理，正迷於彼空無我理，行相深迷名為親迷。若迷餘諦，約通空非我，翻彼行相。及執餘諦，下惑以為我，故亦名迷。二取行相雖深，亦緣餘諦下惑，但非正翻空無我理，不名親迷。

Question: Regarding these ten afflictions being direct or remote in their confusion about the truths: hatred, conceit, wrong view, doubt, and ignorance being directly confused is easy to know. The two views of identity and extremes do not take the principle as an object at all; how can they be directly confused? Answer: Although they do not take the principle as an object, they are directly confused about that principle of emptiness and selflessness; because their mental aspect is deeply confused, it is called directly confused. If they are confused about the other truths, it is in terms of the general emptiness and non-self, reversing that mental aspect, as well as clinging to the other truths and lower afflictions as being a self; hence it is also called confusion. Although the mental aspects of the two attachments are deep, and they also cognize the other truths and lower afflictions, because they do not directly invert the principle of emptiness and selflessness, they are not called directly confused.