Self-Conceit Is the Causal Condition of Hindrance to the Path

Volume Thirty-Four of the Yogācārabhūmi-śāstra

Original Text: Because there still exists within him the coarse conceit that obstructs direct realization. As the contemplation deepens, mental attention arises either intermittently or uninterruptedly. He thinks thus: "I have been transmigrating in the cycle of birth and death for a long time. I shall continue to transmigrate in birth and death. I shall enter nirvana. I cultivate wholesome dharmas for the sake of nirvana. I can contemplate that suffering is truly suffering. I can contemplate that arising is truly arising. I can contemplate that cessation is truly cessation. I can contemplate that the path is truly the path. I can contemplate that emptiness is truly emptiness. I contemplate that wishlessness is truly wishlessness. I contemplate that signlessness is truly signlessness. Such dharmas are what I possess." Due to these reasons, although he profoundly cherishes and aspires for nirvana, his mind cannot enter it. Once he has discerned that such conceit is an obstacle, he can then swiftly penetrate it with wisdom.

Explanation: Why is it that even though one deeply dreads birth and death and cherishes the aspiration for nirvana, one still cannot enter nirvana, or even attain decisive understanding and abide in the dharma of nirvana? It is because the practitioner still possesses the coarse conceit capable of obstructing direct realization. As contemplation deepens, mental attention arises either intermittently or uninterruptedly, giving rise to thoughts such as: "I have been transmigrating in birth and death for a long time"; "I will continue to transmigrate in birth and death"; "I will enter nirvana in the future"; "I cultivate wholesome dharmas for the sake of nirvana"; "I can contemplate the truth of suffering as truly suffering"; "I can contemplate the truth of arising as truly arising"; "I can contemplate the truth of cessation as truly cessation"; "I can contemplate the truth of the path as truly the path"; "I can contemplate emptiness as truly empty"; "I contemplate wishlessness as truly wishless"; "I contemplate signlessness as truly signless"; "Such dharmas are what I possess."

Because the practitioner harbors these notions in his mind, although he profoundly cherishes and aspires for nirvana, his mind cannot enter it, for the coarse and heavy conceit has an obstructive function. Once the practitioner discerns that the aforementioned conceit is an obstacle to entering nirvana, he can swiftly penetrate it with wisdom, thereby removing the obstruction of conceit and entering nirvana.

Carefully contemplate what conceit is, what the essence of conceit is, why conceit arises, what phenomena manifest conceit, what the manifestations and characteristics of conceit are, how conceit obstructs the path, and how to subdue conceit.