法華文句記 8.67

8.67

「三周皆有此意」者，若以繫珠望上二周，法說但在佛樹者，初坐道樹思用大時，以法說時未論往古；且據現文，若譬周中在二萬億佛，彼亦未論塵點界故。然上中二周豈不亦有於大通佛所曾繫珠耶？如探領中尚領法身，豈止道樹？且約現文耳。但由根利聞便信解，不假指昔，是故未論。故前文中以發軫學小為中間，故不唯在道樹時也。「某年」等言，亦唯在穢不通二周。「無量佛寶」者，寶由貿得故，亦可云得佛之寶，即利他也。

Regarding "All three cycles have this meaning": if one compares the sewn jewel to the previous two cycles, the Dharma-preaching was only under the Buddha tree—when first seated beneath the tree of awakening and contemplating using the great [teaching], during the Dharma-preaching it did not discuss ancient times. For the time being, relying on the present text, in the parable cycle it was under the two trillion buddhas, and that also did not yet discuss the realms of dust motes. Yet, did the upper and middling two cycles not also have jewels sewn long ago in the presence of the Buddha Mahābhijñājñānābhibhū? Just as in probing their understanding they even understood the dharmakāya, how could it stop at the tree of awakening? It is merely spoken in terms of the present text. Simply because their faculties were sharp and upon hearing they immediately believed and understood, there was no need to point to the past, and therefore it was not discussed. Hence earlier in the text, taking the beginning of studying the small as the intermediate period, it was not solely at the time of the tree of awakening. Words such as "in a certain year" also apply only to the defiled [realm] and do not extend to the two cycles. Regarding "Immeasurable treasures of the Buddha": because the treasures are obtained through trading, it can also be said that one attains the treasures of the Buddha, which is benefiting others.