瑜伽師地論略纂 15.115

15.115

論云「誑、諂是邪見品類、等流」者，前五十五云是癡等流者，以邪見者癡增上故。此約別行言邪見，彼通論故癡分。又彼體說故癡分，此約行相起時增故，言邪見等流。此審勘諸論。　問：前言慧自性不相應中，如何邪見俱而發語尋、伺與見並耶？述曰：此時依思尋、伺，非依慧者，故無妨難。

Regarding the treatise statement: "Deceit (māyā) and dissimulation (śāṭhya) are categories and outflows of wrong view (mithyādṛṣṭi)": [fascicle] fifty-five above says they are outflows of delusion (moha) because for one with wrong views, delusion is predominant. Here it speaks of wrong view in terms of their distinct operation; there it treats them generally, hence they are portions of delusion. Furthermore, there it speaks of their intrinsic substance, hence they are portions of delusion; here, in terms of their predominance when the cognitive aspect arises, it says they are outflows of wrong view. Carefully examine the various treatises on this. Question: Earlier it was said that among those not associated with the nature of prajñā, how could vitarka and vicāra, which generate speech in association with wrong view, be alongside [wrong] view? Exposition: At this time they rely on cetanā-vitarka and vicāra, not on prajñā; hence there is no problem or difficulty.