法華文句記 9.174

9.174

《論》雖互指，理必咸通，豈昔有報而無餘二？豈今但應而無法報？以中間今日悉具三身但自實成，望於中間今日所現身處，通屬應化故且對之。又法身雖即不當今昔，約修相望還分近遠，下釋壽量可以準知。故今日中間節節具三。

Although the treatise points to each mutually, the principle must apply to all. How could the past have had the saṃbhoga and lacked the remaining two? How could the present be only the nirmāṇakāya and lack dharma and saṃbhoga? Because both the intermediate and the present fully possess the three bodies, yet from his actual attainment, looking toward the bodies and places manifested in the intermediate and the present, they generally pertain to response and transformation, so they are provisionally paired with them. Furthermore, although the dharmakāya does not belong to present or past, when contrasted in terms of cultivation it still admits of near and remote, as can be known by analogy with the explanation of the life span below. Thus the three are fully present at every stage of the present and the intermediate.