法華文句記 6.3

6.3

言「我嘗於日夜等」者，若諸聖者還以昏曉而為昏夜，於此思惟，何足可述？是故此中應從所表。釋有二重並約昔教，機中任運冥有此疑未得彰灼，有此說也。若生死中有即大乘意，若生死中無即小乘意，既得小已，不知此證為在何許？「嘗」猶曾也。昔曾機中有此疑來，此乃以藏對衍而為中外，若今獲悟此疑必遣。又「生死」下，次以生死涅槃俱名為夜，得聞中理名之為日。此乃別圓以對藏通冥生疑也。後聞開顯此疑方除，此於方等、般若並聞故也。然疏文語少，應更云中道實理為日，在昔於大聞此中理，雖對已證冥生猶預，未證此中如日仍隱，適聞略開尚有此疑。況在昔居小，今聞五佛廣顯實權，方二疑俱遣如日出也。

As for "I often during day and night, etc.": if the sages merely took dark and dawn as night and day to contemplate this, why would it be worth relating? Therefore, here one should follow what is symbolized. There are two layers of explanation, both based on the past teachings: within their capacities, this doubt naturally arose invisibly without being openly manifested; hence there is this statement. If it exists within saṃsāra, that is the meaning of the Great Vehicle; if it does not exist within saṃsāra, that is the meaning of the Lesser Vehicle. Having already attained the lesser, they did not know where this realization was located. "Often" is like "formerly": formerly, within their capacities, this doubt had arisen; this uses the Storehouse versus the Mahāyāna as interior and exterior, and if now awakening is attained, this doubt is certainly dispelled. Furthermore, from "saṃsāra" downward, next both saṃsāra and nirvāṇa are called night, and hearing the middle principle is called day. This is the Distinct and Perfect teachings compared against the Storehouse and Shared teachings, wherein doubts secretly arose. Later, upon hearing the opening and revealing, this doubt was finally eliminated, because they heard this in both the Vaipulya and Prajñā. However, the commentary's words are few; it should further say that the true principle of the Middle Way is the day. In the past, hearing this middle principle in the Great [Vehicle], although comparing it to what they had realized secretly gave rise to hesitation, because they had not realized this Middle, it was like the sun remaining hidden; when they had just heard the brief opening, this doubt still remained. How much more so when formerly abiding in the lesser! Now, hearing the five buddhas extensively reveal the real and provisional, both doubts are finally dispelled together, like the sun rising.