大般涅槃經義記 5.50

5.50

第三約就三種無常以別三苦，就彼分段無常分齊宣說苦苦。心性是苦，於性苦上加以三世分段麁苦，故名苦苦，又以三世分段麁苦顯法性苦亦名苦苦。就念無常宣說壞苦，彼念無常，遷流破壞，故名壞苦，是則向前第二門中行壞二苦至此門中同名壞苦。就彼自性不成實無常宣說行苦，同體四相互相集起故名為行，虛集之行體無自性，自性無安故名行苦，故經說言「五受陰洞達空無所起是苦義。」

Third, distinguishing the three sufferings in terms of the three kinds of impermanence: the suffering of suffering is proclaimed in terms of the scope of impermanence of mortal transmigration. The nature of mind is suffering; adding the coarse suffering of mortal transmigration across the three periods of time to this natural suffering is therefore called the suffering of suffering; furthermore, using the coarse suffering of mortal transmigration across the three periods of time to reveal the suffering of the nature of dharmas is also called the suffering of suffering. The suffering of change is proclaimed in terms of momentary impermanence; that momentary impermanence is flux and destruction, hence called the suffering of change. Thus, the two sufferings of conditioned existence and of change in the second section above are both called the suffering of change in this section. The suffering of conditioned existence is proclaimed in terms of the impermanence of intrinsic nature lacking real existence; the four characteristics of the same essence assembling together are called activity; the activity of illusory assembly has in its essence no intrinsic nature, and intrinsic nature lacking stability is called the suffering of conditioned existence. Therefore, the sūtra says: "The five appropriated aggregates being thoroughly understood as empty and without arising is the meaning of suffering."