楞伽阿跋多羅寶經註解 4.92

4.92

先出正義，而後斥非。言非常等者，佛謂常與無常一切有無諸相對法體本不生，乃至分析至於微塵亦無所見，以是義故說名無生，此為如來所說不生無常之相。若不了此義，則墮外道所計生無常義，以外道不達無生之旨，雖說無生，實為有生，故斥云生無常也。

First the correct meaning is presented, and afterwards the erroneous is rebuked. Stating "not permanence" and so on, the Buddha means that the relative dharmas of permanence and impermanence, existence and nonexistence, are fundamentally non-arisen in their substance; even when analysed down to subtle particles, nothing is seen. For this reason it is called non-origination; this is the characteristic of the impermanence of non-origination taught by the Tathāgata. If one does not comprehend this meaning, one falls into the meaning of the impermanence of origination reckoned by the tīrthikas; because the tīrthikas do not comprehend the purport of non-origination, although they speak of non-origination, in reality it is origination, hence he rebukes it as the impermanence of origination.