大般涅槃經義記 1.139

1.139

問曰：純陀下為如來莊嚴處所，令三千界如安樂國，應堪多辦，何故微少？釋言：純陀實能多辦，為欲寄少，顯示如來不思議力，令眾歸信，故下大眾見此神變皆大歡喜。「冀得充足如來、大眾」，申己廣意，冀猶望也。望以此食充足佛眾，如維摩詰取飯一鉢望充一切。為此言者，欲使如來遂己心願，演少為多，令諸大眾覩佛神變，歡喜信樂。「我今無主無親」已下請佛哀受，此還牒上無主親等請佛憐愍，求佛深憐，乞同羅睺。羅睺是佛生身之子，慈愛深重，諸憐眾生多取為類。

Question: Below, Cunda adorns the Tathāgata's place, making the trichiliocosm like the Land of Peace and Joy; he should be capable of providing much, so why is it very little? Explanation: Cunda was indeed capable of providing much, but wishing to use a small amount to display the Tathāgata's inconceivable power and cause the assembly to take refuge and believe, when the great assembly below sees this spiritual transformation, they all greatly rejoice. 'Hoping that it will sufficiently satisfy the Tathāgata and the great assembly' expresses his expansive intention. 'Hoping' (ji) means anticipating. He hopes to use this food to satisfy the Buddha and the assembly, just as Vimalakīrti took a single bowl of rice hoping to satisfy everyone. Speaking these words, he wishes to have the Tathāgata fulfill his wish, expanding the little into much, causing the great assembly to witness the Buddha's spiritual transformation and rejoice with faith and delight. From 'I now have no master and no kin' onward requests the Buddha to pity and accept it; this repeats the earlier 'no master and no kin' to request the Buddha's pity, seeking the Buddha's deep compassion and begging to be treated like Rāhula. Rāhula is the Buddha's physical son, for whom his affection and love are deep; when pitying sentient beings, he frequently takes him as an analogy.