Yogācārabhūmi-śāstra: Volume 34 (58)

Regarding all such states of existence and rebirth, there arises an intensified inclination, a profound inner aversion and dread. And toward any practice arising from Nirvana, there is a deep-seated aspiration and yearning from the heart. Yet, for a long time throughout the night of samsara, the mind delighted in the worldly objects of form, sound, smell, taste, and touch, etc. It fostered and accumulated these very objects of form, sound, smell, taste, and touch, etc., thereby amassing the truth of suffering.

Due to this cause and condition, although there is now a deep-seated aspiration and yearning for Nirvana, one still cannot enter into it, cannot attain the purified vision of the Dharma, cannot abide in the Four Noble Truths, and cannot gain decisive understanding of them. The mind thus turns back from the realm of quiescence. Because it has failed to generate profound heartfelt longing and reverence for Nirvana, and because doubts persist within the mind, it repeatedly experiences aversion, renunciation, and terror. Although such a person, in the cultivation of all the truths of suffering and its origin, repeatedly feels profound inner aversion, renunciation, and dread toward samsara, and repeatedly arouses deep-hearted aspiration and yearning for Nirvana, they still cannot enter into it with profound sincerity.

Explanation: Furthermore, regarding the intensified inclination toward all these aforementioned states of existence and the dharma of birth-and-death, there arises aversion and dread from the depths of the heart. Toward any practice arising from Nirvana, there is a heartfelt aspiration and yearning. The practitioner, having for a long time throughout the night of samsara delighted in the worldly dharmas of form, sound, smell, taste, and touch, etc., fostered and accumulated these very dharmas of form, sound, smell, taste, and touch, etc., thereby amassing the truth of suffering.

Due to this cause and condition, although now able to deeply aspire to and yearn for Nirvana, they cannot enter into Nirvana, cannot attain the purified vision of the Dharma, cannot abide in the Four Noble Truths, and cannot gain decisive understanding of them. Their mind thus turns back from the realm of quiescence. Because they were unable to generate from the depths of their heart hope and admiration for Nirvana, and because there were doubts in their mind, they repeatedly experienced aversion, renunciation, and terror toward birth-and-death. Although such a person, in the cultivation of all the truths of suffering and its origin, repeatedly felt profound inner aversion, renunciation, and dread toward birth-and-death, and repeatedly aroused deep-hearted aspiration and yearning for Nirvana, they still could not enter into it with profound sincerity.