楞伽阿跋多羅寶經註解 3.97

3.97

語即能詮言教，義即所詮義理，謂善解能詮即達所詮，善解所詮即了能詮。蓋約大乘言之，雖有能詮所詮，而能所不二，故云「非異非不異」。義雖妄言，非言無以辯義，則必因言而入於義，如燈照色者。《入楞伽》云：「譬如有人持燈照物，知此物如是、在如是處，所謂文字性離即是解脫，其善語善義之謂歟。

Words are that which expresses—the verbal teachings; meaning is that which is expressed—the underlying principle. This means that skillfully understanding that which expresses reaches that which is expressed, and skillfully understanding that which is expressed comprehends that which expresses. Considering it in terms of the Mahāyāna, although there are the expresser and the expressed, expresser and expressed are non-dual; hence it is said: "neither different nor not different." Although meaning is free from words, without words there is no way to discern meaning; thus one must enter meaning by means of words, just as a lamp illuminates forms. The Ru Lengqie [jing] says: "Just as a person holding a lamp illuminates an object, knowing that this object is like this and is in such a place; the so-called detachment from the svabhāva of letters is itself liberation"—is this not what is meant by skill in words and skill in meanings?