Yogācārabhūmi-śāstra, Volume 34 (44)

Original text: 如是由证成道理。及修增上故。于无常行得决定已。从此无间趣入苦行。作是思惟。如是诸行皆是无常。是无常故。决定应是有生法性。如是诸行。既是生法。即有生苦。既有生苦。当知亦有老病死苦。怨憎会苦。爱别离苦。求不得苦。如是且由不可爱行。趣入苦行。如是复于有漏有取。能顺乐受一切蕴中。由结缚行趣入苦行。

Explanation: In this way, through the principle of verification and through the intensification of cultivation, once the mind has become resolute regarding impermanence, from then on one will uninterruptedly enter into the contemplation of suffering. When cultivating the contemplation of suffering, one deliberates thus: all these formations are impermanent; because they are impermanent, they should certainly possess the nature of dharmas that are subject to birth. Since these formations are dharmas subject to birth, there is the suffering of birth; and since there is the suffering of birth, one should know that there is also the suffering of aging, sickness, and death, the suffering of association with the hateful, the suffering of separation from the beloved, and the suffering of not obtaining what one seeks. In this way, one first enters into the contemplation of suffering through the contemplation of the unlovely. Then, among all the aggregates that are with outflows and subject to grasping, and that accord with pleasant feeling, one enters into the contemplation of suffering through the contemplation of bondage and entanglement.

After one has realized, through contemplative practice (vipaśyanā-caryā), that all formations are impermanent, the mind will uninterruptedly deliberate on the three kinds of suffering and the eight kinds of suffering, entering into the contemplation of suffering. To uninterruptedly enter into the contemplation of suffering means that the manas and the mind consciousness simultaneously become resolute in the mind regarding impermanent dharmas, confirming that all formations are impermanent, and then together realize that all formations are suffering.