大般涅槃經集解 6.45

6.45

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.