大般涅槃經義記 5.46

5.46

第三番中，「苦是逼」者，解有二義：一就麁苦，違境逼心而生內惱，故名為苦；二就細苦，有為生滅，共相催切，名為逼迫，逼迮不安，故名為苦。「集能生」者，生長當苦始起，多生終成曰長。「寂滅相」者，息苦止集，故云寂滅。「大乘相」者，正論其道，虛通為義。若論乘也，運通為義。體通名道，用通名乘，借彼用通以顯體通，故說為乘。今此所論是無作道，簡異小乘，是以言大。此等皆是諦之義相，故名為相。

In the third section, regarding "suffering is oppression," there are two meanings in the explanation: first, in terms of coarse suffering, adverse conditions oppress the mind to produce internal affliction, hence it is called suffering; second, in terms of subtle suffering, the arising and ceasing of conditioned phenomena mutually rush and urge, which is called oppression, and being pressed and uneasy is hence called suffering. Regarding "origination can produce," it produces and grows future suffering; the initial arising is "production," and when it grows to completion it is called "growth." Regarding "the mark of quiescence and cessation," it stops suffering and halts origination, hence it is called quiescence and cessation. Regarding "the mark of the Great Vehicle," it directly discusses the path, its meaning being open unimpededness. If one discusses the vehicle, its meaning is conveying across. Unimpededness of essence is called the path; unimpededness of function is called the vehicle. Borrowing the functional unimpededness to reveal the essential unimpededness, it is therefore called a vehicle. What is discussed here is the unconditioned path, distinguishing it from the Hīnayāna, and therefore it is called "Great." These are all the semantic marks of the truths, hence they are called marks.