瑜伽師地論略纂 9.63

9.63

論云「彼既了知如是我慢是障礙已，便能速疾以慧通達，棄捨任運隨轉作意，制伏一切外所知境趣入作意」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，當後流轉，乃至無相真如是無相，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，後復生無間觀察，方便流住。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。

The treatise says: "Having already understood that such self-pride is an obstruction, he is then able to penetrate swiftly with prajñā, abandon the spontaneous conformative manaskāra, and subdue all manaskāras that enter into external objects of knowledge," and so forth. This conformative manaskāra is precisely the aforementioned self-pride; because it is an internal self that can enter in conformity with dharmas, it is called conformative manaskāra. "Manaskāra of entry" refers to having long transmigrated in birth and death, or transmigrating in the future, up to the signless suchness being signless, arising by taking external objects as conditions; this is called the manaskāra of entry. That practitioner accords with this manaskāra and exclusively, uninterruptedly observes the noble truths; when this observing mind has ceased in time, it subsequently produces uninterrupted observation again, abiding in the flow of skillful means. When the former observing mind subsides, the latter observing mind arises, and the latter mind takes the former mind as an object, dedicated and without decline. For this reason, coarse types of self-pride have no way to arise. This is the meaning of the text here.