大般涅槃經義記 7.38

7.38

二約前法辯四相義，四相有二：一法體四相，色心等法念念之間各有四相，初生、次住、終異、後滅；二法外四相，色等法邊同時別有生等四相。總相論四，細分有八，謂四大相及四隨相，亦名小相，彼大生邊有一小生、乃至滅邊有一小滅。以前四種相法寬多故名為大，後之四種相用狹少名為小，此八相從說以為四，此之四相就能為名。所言生者，能生他故名之為生，非是住前始起之生，乃至滅相能滅他故名之為滅，非是異後盡壞之滅，剋論體性此八皆有。初生、次住、終異、後滅，四相如是，今此偏就法外四相以論生義。

Second is discerning the meaning of the four marks in terms of the aforementioned dharmas. There are two kinds of four marks: First, the four marks inherent to the substance of the dharma: in dharmas such as matter and mind, in each moment each has four marks—initial arising, subsequent abiding, ultimate difference, and final cessation. Second, the four marks apart from the dharma: alongside dharmas such as matter, there are separately and simultaneously the four marks of arising and so forth. Broadly speaking, there are four marks; divided finely, there are eight, namely the four great marks and the four secondary marks, also called minor marks: alongside that great arising there is a minor arising, up to alongside cessation there is a minor cessation. Because the former four kinds mark broad and numerous dharmas, they are called "great"; because the functioning of the latter four marks is narrow and few, they are called "minor." These eight marks are described collectively as four; these four marks are named according to their functions. That which is called "arising": because it can produce another, it is called "arising," not being the arising that first begins before abiding; up to the mark of cessation: because it can extinguish another, it is called "cessation," not being the cessation that completely destroys after difference. Strictly speaking in terms of substance, all eight exist. Initial arising, subsequent abiding, ultimate difference, and final cessation—the four marks are like this. Now, this specifically discusses the meaning of arising in terms of the four marks apart from the dharma.