大般涅槃經集解 16.146

16.146

案僧亮曰：法由義實，次法辯義也。覺了者慧也，所了此實，故以慧表義也。不羸劣者，義深照淺，慧名羸劣，不名覺了也。滿足者，照極無遺，境智俱圓也。常住不變，智圓累盡，不復變也。即法常者，常即法也。即名僧常者，得常故和合常爾也。僧宗曰：釋果地功德，智慧圓備也。

Sengliang notes: The Dharma is grounded in the reality of the meaning; next after the Dharma, the meaning is distinguished. Awakening and understanding is wisdom; because it understands this reality, wisdom expresses the meaning. 'Not emaciated or weak': if the meaning is profound and the illumination is shallow, wisdom is called emaciated and weak, not awakening and understanding. 'Fully satisfied': illumination reaches the limit without residue, both realm and wisdom being complete. 'Permanently abiding and unchanging': wisdom is complete, burdens are exhausted, and it changes no more. 'That is the permanence of the Dharma': permanence is identical to the Dharma. 'That is called the permanence of the Saṃgha': attaining permanence, harmony is permanently so. Sengzong says: This explains the virtues of the fruition stage, where wisdom is completely equipped.