楞伽阿跋多羅寶經註解 2.145

2.145

常聲者，說常法也。問意謂如來說常法，依何事而說也。惑亂者，無常也，佛意正謂無常說常，要達無常即常故。言諸聖亦現者，謂惑亂無常生死之法，非唯眾生實造，而諸佛果後權現，示同眾生，以了無常即常，不同凡夫，故曰非顛倒也。如春時焰等七喻，正喻顛倒惑亂，凡夫在迷，執無為有，非常計常，是為顛倒。雖非明智者之事，然亦非不現也。復告大慧云彼惑亂等者，言彼妄法現時，雖有種種差別不同，然非無常。良以諸法本離有無，一一即性，即性故常。離性非性，即離有無也。

"The sound 'permanent'" refers to speaking of permanent dharmas. The intention of the question is to ask on what basis the Tathāgata speaks of permanent dharmas. "Delusion" refers to impermanence. The Buddha's intention is precisely to speak of the permanent on the basis of impermanence, because one must realize that impermanence is itself permanence. When it says "the noble ones also appear," it means that the dharmas of delusion, impermanence, and birth-and-death are not only actually produced by sentient beings, but after achieving fruition, the Buddhas provisionally manifest them, appearing identical to sentient beings; because they comprehend that impermanence is itself permanence, unlike ordinary beings, it is called "not inverted." The seven metaphors, such as the spring mirage, directly illustrate inverted delusion: ordinary beings, caught in delusion, grasp nonexistence as existence and reckon the non-permanent to be permanent; this is inversion. Although it is not the concern of those with clear wisdom, nonetheless they do not fail to appear. Next, when telling Mahāmati, "that delusion," and so on, it means that when those false dharmas appear, although they have manifold distinctions, yet they are not impermanent. Truly, because all dharmas are fundamentally free from existence and nonexistence, each and every one is itself the svabhāva; and because it is itself the svabhāva, it is permanent. "Free from svabhāva and non-svabhāva" means being free from existence and nonexistence.