妙法蓮華經文句 6.34

6.34

法身所化本無興廢，誰談老朽？此非所論。今明化身眷屬則有二種：一、法身大士，其相影嚮，迹雖弟子本或是師，亦不約此自念老朽也；二者同居凡夫，始從化佛初發道心者，名此為子也。子繼父業令胤族不斷，若身子受決作華光佛，則一方佛種相續不斷，大乘家業遞相傳付；若身子無可化之機，則大乘法財現無付囑，後來眾生佛種安寄？老朽興歎正為此也。「復作是念我若得子」下，二、念得子為樂。可度之機名為「得子」，與受佛記名付法財，稱於本心復言「快樂」。領上總譬竟。

Those converted by the dharma body fundamentally know no rising or falling; who speaks of being old and decrepit? This is not what is under discussion. Now to explain: the retinue of the transformation body has two kinds: 1. the great beings of the dharma body, whose forms are like shadows and echoes; in traces they may be disciples, but in origin they may be teachers; one also does not consider them when thinking to oneself of being old and decrepit; 2. ordinary persons of the land of common abode, who newly produce the aspiration for the Way under the transformation Buddha—these are called sons. A son continues the father's estate so that the lineage is not broken. If Śāriputra receives the prediction to become Padmaprabha Buddha, then in one region the Buddha-seed continues without break, and the Mahāyāna family estate is transmitted from one to another; but if Śāriputra had no capacity to be converted, then the Mahāyāna Dharma-wealth would presently have no one to whom it could be entrusted, and where would the Buddha-seed of future sentient beings be lodged? Being old and decrepit and giving rise to lamentation is precisely for this reason. From "He further had this thought: 'If I obtain my son'" down: 2. thinking of obtaining the son as joy. The capacity that can be delivered is called "obtaining the son"; bestowing the Buddha's prediction is called entrusting the Dharma-wealth; matching his original intent is furthermore called "joy." The section recapping the general analogy above is concluded.