瑜伽論記 10.166

10.166

言或執此見空無有果等，有三見：一、空無果見；二、害為正法無；三、非勝為勝見。此三皆是邪見所攝，所以者何？若依薩婆多，非勝為勝見是見取所攝。今依大乘，見取必像於見乃名見取，今於此中盡不緣見故非見取。又正親見，若別、若總求者，相似漸施、頓施物平等，何緣而執有差別者，謂若百人前後別漸別漸而施，一時總百頓施，其福平等，何緣而執福有差別。

Regarding "or grasping onto this view that it is void and without fruition, and so forth," there are three views: first, the view that it is void and without fruition; second, the view that killing is not correct Dharma; third, the view that what is non-superior is superior. All three of these are subsumed under wrong view. Why is this? If according to the Sarvāstivādins, the view that what is non-superior is superior is subsumed under grasping after views (dṛṣṭiparāmarśa). Now according to the Mahāyāna, grasping after views must take a view as its object to be called grasping after views; here, none of these take views as their object, and hence they are not grasping after views. Furthermore, regarding "directly seeing in person whether seekers request individually or collectively, giving similarly, gradually or all at once, the things are equal; on what basis would one grasp that there is a distinction?": that is to say, if to a hundred people one gives gradually and separately one after another, or gives all at once to a hundred people at one time, the merit is equal; on what basis would one grasp that the merit has a distinction?