大乘百法明門論開宗義決 1.93

1.93

慧與我見義用別故者。此通伏難。謂有難言。若一心中無二慧故。但有我見無餘見者。我即以慧用為自體。既第七識已有慧俱。如何更與我見俱起。故此答言。慧與我見義用別故。簡擇名慧。推度名見。義用既殊故得俱起。慧實見假而不相違。諸見既皆用慧為體。我見常起諸見更生。則一心中有二慧失。故有我見餘見不生。見與慧俱於理無失。

Regarding "because wisdom and self-view have distinct meanings and functions": This resolves a latent objection. That is, an objection may say: "If in a single mind there are not two wisdoms, and there is only self-view and no other views, self[-view] takes the function of wisdom as its own essence. Since the seventh consciousness already has wisdom associated with it, how can it arise together with self-view as well?" Therefore, this replies: because wisdom and self-view have distinct meanings and functions. Discernment is called wisdom; conjecturing is called view. Since their meanings and functions are distinct, they can arise together; wisdom is real and view is provisional, so they do not contradict each other. Since all views take wisdom as their essence, if when self-view constantly arises, other views were also to arise, there would be the fault of having two wisdoms in a single mind. Therefore, when self-view exists, other views do not arise. View and wisdom being associated is entirely without logical fault.