維摩經略疏垂裕記 3.56

3.56

二、「奉微」下，隨釋，二：初、總述歎現瑞三表發，三：初、述歎奉蓋。「因小果大」者，荊溪云：五百各各俱獻微蓋，蓋微曰小。合表寂光，大中之極，豈過於此。未達表旨，故云莫測。此乃為後淨土因果之先兆也。何者？由獻故受，由受故合，由合故喜，由喜故請，由請故說，由說故聞，由聞行因，由因感果。復有種種因果差別，即成種種淨土之行。今從勝說，故云無方。又從總說但云因果。二、正述歎合蓋現瑞。「表發應身之事」者，荊溪云：之事兩字，主彼所說之事故也。三、述歎大眾歡喜。

Second, from "offering slight [canopies]" onward, commenting accordingly, in two parts: first, generally setting forth the praise of the auspicious signs manifesting the three symbolizations and initiations, in three parts: first, setting forth the praise of offering the canopies. As for "the cause being small and the result great," Jingxi says: "The five hundred each presented a slight canopy, and the slightness of the canopy is called 'small.' Joining together symbolizes the Quiescent Light, the utmost of the great—how could anything surpass this? Not having comprehended the symbolized purport, it is called 'inscrutable.' This is precisely a harbinger of the causes and fruits of the subsequent pure land. Why is that? Due to presenting, there was acceptance; due to acceptance, there was joining; due to joining, there was joy; due to joy, there was requesting; due to requesting, there was preaching; due to preaching, there was hearing; due to hearing, there was practicing the cause; due to the cause, there was experiencing the fruit. Furthermore, having various distinctions in causes and fruits constitutes various practices of the pure land. Now speaking from the superior, it is called 'boundless.' Also speaking generally, it merely mentions 'cause and fruit.'" Second, directly setting forth the praise of the canopy joining and manifesting auspicious signs. As for "symbolizing and initiating the affairs of the response body," Jingxi says: "The two characters 'the affairs' govern the affairs of what is preached there." Third, setting forth the praise of the assembly's rejoicing.