大般涅槃經集解 6.55

6.55

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.