大般涅槃經集解 6.45

6.45

案僧亮曰：舉三界實結，顯無常教之力能也。不說瞋者，以易斷故也。法瑤曰：若能勤脩無常想者，則不離三界惑及佛上無常想倒。快說之義，其在此也。僧宗曰：想有二種，若習觀觀空前方便者，不能除結；今取空觀，恊解無常，即是空慧。作想名說也。若不爾者，還取空前方便伏結，由伏後斷，故通言斷也。及無常想者，斷見無常耳。寶亮曰：此是思惟門中最後所斷者，故偏舉，非不先斷麁也。及無常想者，兼除佛上倒也。

Sengliang comments: He cites the actual fetters of the three realms to reveal the efficacy of the teaching of impermanence. He does not mention anger because it is easily severed.
Fayao comments: If one can diligently cultivate the perception of impermanence, one will not fail to abandon the delusions of the three realms and the inversion of the perception of impermanence regarding the Buddha. The meaning of 'delightful teaching' lies precisely in this.
Sengzong comments: Perceptions are of two kinds: if one practices the preliminary upāya before the contemplation of emptiness, it cannot eliminate fetters; now taking the contemplation of emptiness to assist the understanding of impermanence is precisely the wisdom of emptiness. It is spoken of under the name of 'perception'. If not so, one returns to the preliminary upāya before emptiness to subdue the fetters, and because severance follows subdual, it is broadly said to sever them. 'And the perception of impermanence' means severing the view of impermanence.
Baoliang comments: These are the very last to be severed in the approach of contemplation; hence they are singled out, not that the coarse [delusions] were not severed first. 'And the perception of impermanence' concurrently eliminates the inversion regarding the Buddha.