楞伽阿跋多羅寶經註解 2.147

2.147

云何下，謂惑亂之法聖人見之其性本常，而必曰離性非性者，何以未能了達，即是愚夫境界故也。如彼恒河等者，承上愚夫所見舉以為喻，餓鬼雖近恒河而不見水，以其見水是火，故云見不見也。見雖有異，而彼恒河體常自若。無惑亂性者，謂不以見故為有，不以不見故為無，自其見者言之非無恒河，故曰「於餘現故非無性」也。如是惑亂等，正釋惑亂常義，謂諸聖以離倒不倒見故，即彼惑亂體是常住，以其法法不壞故也。又言非惑亂者，謂非諸妄法自有種種差別之相，以愚夫妄想分別，見有異相。若離分別，妄法即常，故曰惑亂常也。

From "how" onward: regarding the dharmas of delusion, when seen by the sages, their nature is fundamentally permanent; yet why must it be said that they are "free from svabhāva and non-svabhāva"? Because as long as one has not yet fully realized it, it is the realm of fools. "It is like the Ganges River" and so on follows up on what fools see, citing it as an analogy. Although hungry ghosts are near the Ganges River, they do not see water, because what they see as water is fire; hence it says "see or do not see." Although the seeing differs, the essence of the Ganges River remains ever as it is. "No svabhāva of delusion" means that one does not consider it existent because of seeing it, nor nonexistent because of not seeing it; spoken from the perspective of those who see it, the Ganges River is not nonexistent, hence it says "because it appears to others, it is not without svabhāva." "Regarding such delusion" and so on directly explains the meaning of delusion being permanent: it means that because the noble ones are free from views of inversion and non-inversion, the very substance of delusion is permanently abiding, because dharma after dharma is undestroyed. Furthermore, when it says "not that delusion...", it means it is not that the false dharmas inherently have manifold distinct lakṣaṇas; rather, through the vikalpa and discrimination of fools, distinct lakṣaṇas are seen. If one is free from discrimination, the false dharmas are themselves permanent; hence it says delusion is permanent.