金光明經文句記 3.114

3.114

二、「說如」下，會說默。復由說默二相不異，顯於境智一體相冥。非由無相境智，焉發即默之說？非由性離之說，莫彰不二境智。故境智後，須論說默。是以《止觀義例》云「故不思議境即是觀。是故得云境照境、境照智，智照智、智照境。照者方照，非說可窮；照者應說，非照可了。說者方說，非照可窮；說者應照，非說可了。」故知彼義與此無殊。

Second, from "speaking of suchness" onward integrates speech and silence. Furthermore, because the two characteristics of speech and silence do not differ, the single substance and mutual fusion of object and wisdom are revealed. Were it not for signless object and wisdom, how could speech identical to silence arise? Were it not for speech whose nature is detached, non-dual object and wisdom could not be manifested. Therefore, after object and wisdom, speech and silence must be discussed. Hence the Zhiguan yili states: "Therefore the inconceivable object is contemplation itself. Hence it can be said: the object illuminates the object, the object illuminates wisdom; wisdom illuminates wisdom, wisdom illuminates the object. When illumination illuminates, it cannot be exhausted by speech; what is illuminated should be spoken, yet it cannot be fully comprehended by illumination alone. When speech speaks, it cannot be exhausted by illumination; what is spoken should be illuminated, yet it cannot be fully comprehended by speech alone." Thus we know that its meaning does not differ from this.