Yogācārabhūmi-śāstra, Volume 34 (61)

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, his mind cannot enter into nirvāṇa, because the gross and heavy self-conceit has an obstructing effect. After the practitioner comes to know that the above-mentioned self-conceits are obstacles to entering nirvāṇa, he can swiftly penetrate them with wisdom, thereby removing the obstruction of self-conceit. He then abandons the self-conceit that previously arose spontaneously and freely from the mind, and subsequently turns his mental engagement (manaskāra), subduing all external objects that the mind contacts, and transitions into the mental engagement of contemplative practice (vipaśyanā-caryā), following that mental engagement as it turns, single-mindedly and diligently observing the Four Noble Truths without interruption. As the self-conceited mind that arises passes away, the mind arises in uninterrupted mental engagement of 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 without looking elsewhere, steeped in the mental engagement of the Four Noble Truths. Thus the gross and heavy self-conceit that obstructs direct contemplative realization (abhisamaya) has no opportunity to arise.