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, because of the principle of realization through verification, as well as the intensification of cultivation, once the mind has attained certainty regarding impermanence, from then on one will uninterruptedly enter into the contemplative practice of suffering. When cultivating the contemplation of suffering, one deliberates thus: all these conditioned formations are impermanent; because they are impermanent, they must certainly possess the dharma-nature of arising. Since these conditioned formations are dharmas that arise, there is the suffering of birth; and since there is the suffering of birth, one should know 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 provisionally enters into the contemplative practice of suffering through what is unlovely. Furthermore, in all the aggregates that are contaminated, subject to grasping, and conducive to pleasant feeling, one enters into the contemplative practice of suffering by contemplating the nature of bondage.

After realizing the impermanence of all conditioned formations through contemplative practice (vipaśyanā-caryā), the mind will uninterruptedly deliberate on the three sufferings and the eight sufferings, entering into the contemplative practice of suffering. Uninterruptedly entering into the contemplative practice of suffering means that the manas and the mind consciousness simultaneously attain certainty regarding impermanent dharmas, confirm that all conditioned formations are impermanent, and then together realize that all conditioned formations are suffering.