大般涅槃經集解 6.55

6.55

案道生曰：菩薩如香象，聲聞則未然，云何可捨耶？僧亮曰：為佛作過也。謂如來慈等，不得獨為聲聞現身，亦復餘方化菩薩也。若爾者，慈本濟急，我既不能自解，故苦重為急；菩薩能解，故苦輕非急也。五十七者，依上結名愛慢無明，橫通五行為十五也，竪通三界，合為四十五也。無常是見，四諦亦通三界，四諦十二，合五十七也。法瑤曰：此譬明未如大法身自在也。僧宗曰：羅漢斷煩惱盡，不無習氣相承，故言有五十七在耳。又釋：不以斷見觀照智，約三界四諦為十二也。智為細惑所闇，即是無明，亦稱煩惱也。寶亮曰：於佛上起三倒，無常、苦、無我。此三煩惱，顯見無作四諦來治也，一諦下有三為十二，并為四十五也。四倒不取空者，空即無我，更無別義。不淨本非理觀，故不取也。

Daosheng states: Bodhisattvas are like fragrant elephants, but śrāvakas are not yet so; how could you abandon [us]? Sengliang states: This attributes fault to the Buddha. It suggests that the Tathāgata’s compassion is equal, and he should not manifest his body solely for the śrāvakas, but also transform bodhisattvas in other regions. If so, compassion primarily relieves urgency. Since we cannot untie ourselves, our suffering is severe and therefore urgent; bodhisattvas are capable of untying themselves, so their suffering is light and not urgent. As for the 'fifty-seven', following the aforementioned fetters called craving, conceit, and ignorance: horizontally applied to the five activities they make fifteen; vertically applied across the three realms, they total forty-five. Impermanence is a view, and the four truths also run through the three realms; the four truths [across the three realms] make twelve, which together make fifty-seven. Fayao states: This analogy clarifies that they are not yet sovereign like the great dharmakāya. Sengzong states: The arhats have completely severed the afflictions, but it is not that there is no succession of habit energies (vāsanā); therefore it is said that fifty-seven still remain. Another explanation: Not taking the reflective wisdom of seeing and cutting [delusion], but taking the twelve by applying the four truths across the three realms. Wisdom being darkened by subtle delusion is itself ignorance, and is also called affliction. Baoliang states: They give rise to the three inversions concerning the Buddha: impermanence, suffering, and non-self. These three afflictions are cured by revealing the seeing of the unconditioned four truths; under each truth there are three, making twelve, which combined make forty-five. As for not taking 'emptiness' among the four inversions, emptiness is non-self and has no separate meaning. Impurity is fundamentally not a contemplation of principle, hence it is not taken here.