I found a great example of what I’m looking for, though the author is not addressing Yogacara directly, the views he demonstrates as self refuting are identical to those of Vasubandhu, and Yogacara.
All the four expressions I have just introduced, namely, “Material things are not real,” “Space is not real,” “Time is not real,” “The Self is not real,” are, I think, unlike the expressions I used in (1), really ambiguous. And it may be that, in the case of each of them, some philosopher has used the expression in question to express some view he held which was not incompatible with (2). With such philosophers, if there are any, I am not, of course, at present concerned. But it seems to me that the most natural and proper usage of each of these expressions is a usage in which it does express a view incompatible with (2); and, in the case of each of them, some philosophers have, I think, really used the expression in question to express such a view. All such philosophers have, therefore, been holding a view incompatible with (2).
All such views, whether incompatible with all of the propositions in (1), or only with some of them, seems to me to be quite certainly false; and I think the following points are specially deserving of notice with regard to them:
(a) If any of the classes of propositions in (2) is such that no proposition of that class is true, then no philosopher has ever existed, and therefore none can ever have held with regard to any such class, that no proposition belonging to it is true. In other words, the proposition that some propositions belonging to each of these classes are true is a proposition which has the peculiarity, that, if any philosopher has ever denied it, it follows from the fact that he has denied it, that he must have been wrong in denying it. For when I speak of “philosophers” I mean, of course (as we all do), exclusively philosophers who have been human beings, with human bodies that have lived upon the earth, and who have at different times had many different experiences. If, therefore, there have been any philosophers, there have been human beings of this class; and if there have been human beings of this class, all the rest of what is asserted in (1) is certainly true too. Any view, therefore, incompatible with the proposition that many propositions corresponding to each of the propositions in (1) are true, can only be true, on the hypothesis that no philosopher has ever held any such view. It follows, therefore, that, in considering whether this proposition is true, I cannot consistently regard the fact that many philosophers, whom I respect, have, to the best of my belief, held views incompatible with it, as having any weight at all against it. Since, if I know that they have held such views, I am, ipso facto, knowing that they were mistaken; and, if I have no reason to believe that the proposition in question is true, I have still less reason to believe that they have held views incompatible with it; since I am more certain that they have existed and held some views, i.e. that the proposition in question is true, than that they have held any views incompatible with it.
If this first point in my philosophical position, namely my belief in (2), is to be given any name, which has actually been used by philosophers in classifying the positions of other philosophers, it would have, I think, to be expressed by saying that I am one of those philosophers who have held that the “Common Sense view of the world” is, in certain fundamental features, wholly true. But it must be remembered that, according to me, all philosophers, without exception, have agreed with me in holding this: and that the real difference, which is commonly expressed in this way, is only a difference between those philosophers, who have also held views inconsistent with these features in “the Common Sense view of the world,” and those who have not.
The features in question (namely, propositions of any of the classes defined in defining (2)) are all of them features, which have this peculiar property – namely, that if we know that they are features in the “Common Sense view of the world,” it follows that they are true: it is self-contradictory to maintain that we know them to be features in the Common Sense view, and that yet they are not true; since to say that we know this, is to say that they are true. And many of them also have the further peculiar property that, if they are features in the Common Sense view of the world (whether “we” know this or not), it follows that they are true, since to say that there is a “Common Sense view of the world,” is to say that they are true. The phrases “Common Sense view of the world” or “Common Sense beliefs” (as used by philosophers) are, of course, extraordinarily vague; and, for all I know, there may be many propositions which may be properly called features in “the Common Sense view of the world” or “Common Sense beliefs,” which are not true, and which deserve to be mentioned with the contempt with which some philosophers speak of “Common Sense beliefs.” But to speak with contempt of those “Common Sense beliefs” which I have mentioned is quite certainly the height of absurdity. And there are, of course, enormous numbers of other features in “the Common Sense view of the world” which, if these are true, are quite certainly true too: e.g. that there have lived upon the surface of the earth not only human beings, but also many different species of plants and animals, etc. etc.
-A Defense of Common Sense, G. E. Moore