大乘起信論裂網疏 3.28

3.28

既造三界有漏諸業，則為三界業之所繫，引業所招異熟總報、滿業所招增上別報，通名果報五蘊。樂是壞苦，苦是苦苦，不苦不樂是行苦，無常無我，所以皆不自在。乃至無漏及利他業所感變易生死，亦名為苦，亦不自在也。然此果報五蘊，色無自性，受想行識亦無自性。既無自性，體即真如；既即真如，便具無邊德相業用，是則只此業繫苦相，便是不可思議大乘。若能觀此苦相無相，即為證得如來智慧也。奈何無明不覺，復依此身心而幻成業相等三相及與六相，輪迴是中，自取流轉也哉。

Having created all the tainted karmas of the three realms, one is then bound by the karma of the three realms. The general maturation retributions brought about by leading karma and the specific predominant retributions brought about by completing karma are collectively called the five aggregates of retribution. Pleasure is the suffering of change; pain is the suffering of suffering; neither pain nor pleasure is the suffering of conditioned existence; being impermanent and devoid of self, they are all therefore not autonomous. Even the life-and-death of transformation induced by untainted and other-benefiting karmas is also called suffering, and is also not autonomous. Yet in these five aggregates of retribution, form has no intrinsic nature, and sensation, conception, volition, and consciousness also have no intrinsic nature. Since they have no intrinsic nature, their essence is tathatā; since they are tathatā, they then possess boundless virtuous marks and karmic functions. Thus, this very mark of suffering bound by karma is the inconceivable Mahāyāna. If one can contemplate that this mark of suffering is devoid of marks, one will then realize the wisdom of the Tathāgata. Alas, due to ignorance and non-enlightenment, based on this body and mind, the three marks such as the karmic mark as well as the six marks are illusorily produced again, transmigrating within them and bringing about saṃsāra upon oneself!