無量壽經優婆提舍願生偈註 1.71

1.71

此四句名莊嚴不虛作住持功德成就。佛本何故起此莊嚴？見有如來，但以聲聞為僧，無求佛道者。或有值佛而不免三塗，善星、提婆達多、居迦離等是也。又人聞佛名號發無上道心，遇惡因緣退入聲聞、辟支佛地者。有如是等空過者、退沒者，是故願言：使我成佛，時值遇我者皆速疾滿足無上大寶。是故言觀佛本願力，遇無空過者，能令速滿足，功德大寶海。住持義如上。觀佛莊嚴八種功德訖之于上，次觀安樂國諸大菩薩四種莊嚴功德成就。

These four lines are called the accomplishment of the adornment of merits of sustaining power that does not act in vain. Why did the Buddha originally raise this adornment? He saw that there are Tathāgatas whose sangha consists only of śrāvakas, with none seeking the Buddha path. Or there are those who encounter a Buddha yet do not escape the three evil paths, such as Sunakṣatra, Devadatta, Kokālika, and others. Furthermore, there are people who hear the Buddha's name and produce the aspiration for unexcelled bodhi, but encountering evil conditions, they retrogress into the stage of śrāvakas and pratyekabuddhas. There being such cases of passing by in vain and retrogressing, he therefore made the vow: "May it be that when I attain Buddhahood, those who encounter me at that time will all quickly fulfill the unexcelled great jewel." Therefore it is said: "Contemplating the power of the Buddha's fundamental vows, / None who encounter it pass by in vain; / It can cause them to quickly fulfill / The great ocean of precious merits." The meaning of sustaining power is as explained above. The contemplation of the eight kinds of adornment of merits of the Buddha is concluded above; next is the contemplation of the accomplishment of the four kinds of adornment of merits of all the great bodhisattvas in the Land of Peace and Bliss.