Yogācārabhūmi-śāstra, Volume 34 (60)

Original text: 由是因缘。虽于涅槃深心愿乐。然心于彼不能趣入。彼既了知。如是我慢是障碍已。便能速疾以慧通达。弃舍任运。随转作意。制伏一切外所知境。趣入作意。随作意行。专精无间观察圣谛。随所生起心谢灭时。无间生心作意观察。方便流注无有间断。彼既如是以心缘心。专精无替。便能令彼随入作意。障碍现观粗品我慢无容得生。

Explanation: Because these notions exist in the practitioner's mind, although he can deeply delight in nirvāṇa with sincere longing, his mind cannot enter into nirvāṇa, because the coarse and heavy conceit (asmimāna) has an obstructing effect. After the practitioner comes to know that such conceit is an obstacle to entering nirvāṇa, he can swiftly penetrate it with wisdom, thereby removing the obstruction of conceit, and thus abandons the conceit that previously arose from letting the mind run as it pleased. He then sets his mental engagement (manaskāra) in motion, subduing all external objects cognized by the mind, and turns into contemplative practice (vipaśyanā-caryā) mental engagement, moving along with that mental engagement, diligently and without interruption observing the Four Noble Truths. As the conceited mind that arises passes away, the mind arises in uninterrupted mental engagement in observation, with the consciousness flowing continuously without interruption in the observation of the Four Noble Truths. The practitioner, in this way, with the mind of wisdom taking the uninterrupted mental engagement as its object, concentrates diligently with no regard for anything else, immersing himself in the mental engagement of the Four Noble Truths. In this way, the coarse and heavy conceit that obstructs direct contemplative realization has no opportunity to arise.