瑜伽論記 8.186

8.186

基云：彼既了知乃至趣入作意等者，此隨轉作意即前我慢，以是內我隨法能入名隨入作意，趣入作意者，即於生死曾久流轉當復流轉，乃至無相真是無相緣外境而生名趣入作意，彼行者隨此作意專精無間觀察聖諦，此觀察心既時滅已後生無間觀察方便流注，前觀察心沒後觀察心生，以後心緣前心專精無替，以此義故麁品我慢無容得生，是此中文意。

Ji says: Regarding 'Having thoroughly understood, up to: the attention of entering,' and so forth: this conformant attention is precisely the aforementioned pride; because it is an internal self that can enter according with phenomena, it is called conformant attention. 'Attention of entering' means: having long transmigrated in saṃsāra and bound to transmigrate again, up to: signlessness is truly signless, arising by taking external objects as conditions—this is called attention of entering. That practitioner, conforming with this attention, focused and without interval, observes the noble truths. When this observing mind has ceased in time, subsequently there arises an uninterrupted flow of expedients of observation: the prior observing mind sinks, and the posterior observing mind arises; because the posterior mind takes the prior mind as object, focused and without faltering, through this meaning coarse pride has no opportunity to arise. This is the meaning of the passage here.