瑜伽論記 2.261

2.261

今雙問之，初難善者，問緣我慧，量云：緣我之慧亦應顛倒，計有我故，如執我見。或設難執我見，若是善者，如文可知。若不善者，不應說正及非顛倒者，見既不善，則應顛倒，如何所計，名為實有耶？法執之我，說非顛倒，唯識敘彼云：若爾如何執有我者，所信聖教皆毀我見稱讚無我等，乃至廣說故。

Now, interrogating both: The first, objecting to its being wholesome, questions the wisdom cognising the self. The syllogistic statement is: Wisdom cognising the self should also be erroneous, because it posits the existence of a self, just like grasping the view of self. Alternatively, one posits an objection to grasping the view of self: if it is wholesome, it can be understood from the text; if it is unwholesome, one should not say it is correct and non-erroneous: since the view is unwholesome, it must be erroneous; how could what it posits be called really existent? The self of dharma-grasping is said to be non-erroneous. Vijñaptimātratā recounts their position, saying: 'If so, how is it that for those who grasp the existence of a self, the sacred teachings they trust in all deprecate the view of self and praise no-self?' and so forth in full.