俱舍論記 22.58

22.58

「有謂樂受至行苦何用」者，論主牒前經部頌破。苦因是集，豈關於苦？又聖生上緣彼，如何有苦名轉？非彼諸蘊為苦受因。若據苦苦名苦諦者，又經復說行苦何用？以彼部計苦名苦諦，樂、捨生苦亦名苦諦。故作此徵。

Regarding "Some claim that pleasant feeling... what use is the suffering of conditioned existence?": the author of the treatise cites the previous verse of the Sautrāntika to refute it. The cause of suffering is origin; how could it pertain to suffering? Furthermore, when a noble one is born in higher [realms] taking them as objects, how could there be the arising of the designation suffering? Those aggregates are not the causes of painful feeling. If it is termed the truth of suffering based on the suffering of pain, then why does the sūtra further speak of the suffering of conditioned existence? For that school posits that pain is called the truth of suffering, and that pleasure and neutrality giving rise to suffering are also called the truth of suffering. Therefore he makes this objection.