Yogācārabhūmi-śāstra, Volume 34 (58)

Original text: 复于如是诸有诸生。增上意乐。深心厌怖。及于涅槃随起一行。深心愿乐。彼于长夜。其心爱乐世间色声香味触等。为诸色声香味触等滋长积集。由是因缘。虽于涅槃深心愿乐。而复于彼不能趣入。不能证净。不能安住。不能胜解。其心退转于寂静界。未能深心生希仰故。有疑虑故。其心数数厌离惊怖。虽于一切苦集二谛。数数深心厌离惊怖。及于涅槃。数数发起深心愿乐。然犹未能深心趣入。

Explanation: Furthermore, regarding the intensified mental engagement (adhimātramanaskārabala) toward the aforementioned states of existence and birth, one develops deep revulsion and fear from the depths of the heart; and toward whatever line of practice arises in connection with nirvāṇa, one has deep heartfelt aspiration and delight. The practitioner, throughout the long night of birth-and-death, had delighted in worldly forms, sounds, smells, tastes, touches, and so forth, and for the sake of these forms, sounds, smells, tastes, touches, and other objects, the truth of suffering was nourished and accumulated.

Because of this cause and condition, although one can now deeply aspire to and delight in nirvāṇa, one still cannot enter nirvāṇa, cannot realize the pure Dharma-eye, cannot abide securely in the Four Noble Truths, nor can one attain determination (adhimokṣa) regarding the Four Noble Truths. One's mind thus regresses from the realm of tranquility, because one has not been able to generate from the depths of the heart longing and reverence for nirvāṇa, and because there are doubts and misgivings in the mind, one repeatedly becomes weary of and terrified by birth-and-death. Although such a person, in the cultivation of all the truths of suffering and of origination, repeatedly develops deep weariness of and terror toward birth-and-death, and repeatedly generates deep aspiration and delight toward nirvāṇa, still one cannot wholeheartedly enter nirvāṇa.