楞伽阿跋多羅寶經註解 3.151

3.151

答中先拂彼難。言離恐怖句者，謂眾生聞空生怖、聞有生著，故說聖智自性事以導之。然聖智事固非有無，而著有者乃說空法以治之，是知說空說有皆為眾生，未常說有實法也，故曰「我不說性自性相」，即示自證之法曰「但我得如實空法」，即本住畢竟妙空也。不墮邪倒惑亂，常居中道，故離自心現性非性諸見，即得悟三解脫，獲如實印，見法自性，了聖境界，離有無一切諸著。

In the response, [the Buddha] first brushes aside his objection. Regarding being free from fearful phrases, it means that when sentient beings hear of emptiness they produce fear, and when they hear of existence they produce attachment; therefore he speaks of the svabhāva-entity of noble knowledge to guide them. However, the entity of noble knowledge is indeed free from existence and nonexistence, whereas for those attached to existence he speaks of the Dharma of emptiness as a remedy. From this we know that speaking of emptiness and speaking of existence are both for the sake of sentient beings; he has never spoken of a real dharma as existent. Therefore he says, 'I do not speak of the characteristics of the svabhāva of entities.' Then, showing the Dharma of his own realization, he says, 'I only abide in the Dharma of emptiness as it truly is,' which is the fundamentally abiding, wondrous ultimate emptiness. Not falling into perverse delusions and confusions, constantly dwelling in the Middle Way, he is thus free from all views of existence and non-existence as the appearance of one's own mind; thereupon he attains awakening to the three liberations, obtains the seal of reality as it is, perceives the svabhāva of dharmas, understands the noble realm, and is free from all attachments to existence and nonexistence.