Yogācārabhūmi-śāstra, Volume 34 (59)

Original text: Why is this so? Because there still exists within them a coarse conceit that obstructs direct realization. This conceit arises intermittently or uninterruptedly as attention deepens during contemplation, leading to such thoughts: "I have long wandered through the cycle of birth and death. I shall continue to wander through the cycle of birth and death. I shall enter nirvāṇa. I cultivate wholesome dharmas for the sake of nirvāṇa. I can observe that suffering is truly suffering. I can observe that arising is truly arising. I can observe that cessation is truly cessation. I can observe that the path is truly the path. I can observe that emptiness is truly emptiness. I observe that wishlessness is truly wishlessness. I observe that signlessness is truly signlessness. Such dharmas are what I possess."

Explanation: Why, despite being deeply weary and fearful of the cycle of birth and death and aspiring toward nirvāṇa, are they unable to enter nirvāṇa, not even to attain decisive understanding and abide in the dharma of nirvāṇa? Because practitioners still harbor a coarse conceit capable of obstructing direct realization. As contemplation deepens, this conceit gives rise to attention—whether intermittent or uninterrupted—leading to such thoughts: "I have long wandered through the cycle of birth and death; I shall continue to wander through the cycle of birth and death; I shall enter nirvāṇa in the future; I cultivate wholesome dharmas for the sake of nirvāṇa; I can observe the truth of suffering as truly suffering; I can observe the truth of arising as truly arising; I can observe the truth of cessation as truly cessation; I can observe the truth of the path as truly the path; I can observe emptiness as truly emptiness; I observe wishlessness as truly wishlessness; I observe signlessness as truly signlessness; such dharmas are what I possess."