瑜伽論記 8.156

8.156

於順非苦樂蘊中，由不安隱行趣入苦行者，通論行體，即取一切順於三受有漏諸蘊，文中為簡順於苦苦壞苦諸蘊，是故但說順非苦樂有漏諸蘊以為行苦，此中以說賴耶名順捨蘊，以有苦樂種隨逐故，然文中說順非苦樂一切諸蘊苦樂種子之所隨逐，不唯取彼賴耶，故知此據末之立賴耶為論，是故通說諸蘊苦樂種子所隨逐。

Regarding the entry into the aspect of suffering from the aspect of insecurity among the aggregates that accord with neither-suffering-nor-pleasure: speaking generally of the essence of the aspect, it takes all tainted aggregates that accord with the three feelings. In the text, in order to exclude the aggregates that accord with the suffering of suffering and the suffering of change, it only speaks of the tainted aggregates that accord with neither-suffering-nor-pleasure as the suffering of conditioning. Here, the ālayavijñāna is called the aggregate according with equanimity because seeds of suffering and pleasure follow along with it. However, the text speaks of all aggregates according with neither-suffering-nor-pleasure being followed along by seeds of suffering and pleasure, not exclusively taking that ālaya[vijñāna]. Hence we know this is a discussion based on the positing of the ālaya[vijñāna] as a secondary development; therefore, it speaks generally of all aggregates being followed along by seeds of suffering and pleasure.