Yogācārabhūmi Śāstra, Fascicle 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, his mind cannot enter into nirvāṇa, because the coarse and heavy māna (conceit) has an obstructive function. After the practitioner comes to know that such māna is an obstacle to entering nirvāṇa, he can swiftly penetrate it with wisdom, thereby removing the obstruction of māna, and abandons the māna that previously arose spontaneously and at will. He then sets attention (manaskāra) in motion, subduing all external objects known by the mind, and turns toward contemplative practice (vipaśyanā-caryā) with attention, following along with that attention, diligently and without interruption observing the Four Noble Truths. As the māna that arises in the mind ceases and passes away, the mind arises in uninterrupted attention directed at observation, with the mental consciousness flowing continuously without interruption in the observation of the Four Noble Truths. The practitioner, in this way, with the mind of wisdom attending upon uninterrupted attention, concentrates and strives diligently with no regard for anything else, steeped in the attention directed at the Four Noble Truths. In this way, the coarse and heavy māna that obstructs direct contemplative realization has no opportunity to arise.