歷代三寶紀 12.108

12.108

右一部十卷。開皇十五年勅有司撰。斯蓋帝王無方俯降。開導群品匪隔釋儒。隋梵通其一文。華夷會其殊俗。雖曰沙門服非夏服。人是華人。而大聖慈悲逆觀遐代。垂教禁止助國防民。民不自治天授神主。主思政化拯濟蒼生。遠離金言深懷顧託。所以大集經日藏分護法品。佛告頻婆娑羅王。大王。汝等諸王於今現在及未來世乃至法住。於是時中一切佛法囑付汝等。一切諸王應好擁護。若擁護者即是三世一切諸佛之大檀越。能持三世諸佛正法。是人命終生於他方淨佛國土。若擁護者能令三寶久住不滅。若不擁護我法即滅。若法在世能令人天充滿惡道減少。所以世界成壞要因諸佛。聖法興毀必在帝王。故釋論云。眾生果報由菩薩有。勝天王經云。若佛如來不出世。一切眾生受大苦。無復善道唯惡趣。但聞三塗苦惱聲。將知世間值好國王。恒聞佛法是不思議。又德護長者經如來記云。月光童子於當來世佛法末時。於閻浮提脂那國內作大國王名為大行。彼王能令脂那國內一切眾生住於佛法種諸善根。震旦脂那。蓋梵楚夏耳。此稱末者。正法既滅去佛漸遙。通言末法。計佛滅來至今已已始一千一百九十五年。依佛本行。正法五百像法千年。今當像末。依善見律。正像住世各一千年。今則當像初。既俱經律延促逐緣乃可承初。豈應據末。昔魏太武毀廢之辰。止及數州弗湮經像。近遭建德周武滅時。融佛焚經驅僧破塔聖教靈跡削地靡遺。寶剎伽藍皆為俗宅。沙門釋種悉作白衣。凡經十年不識三寶。當此毀時即是法末。所以人鬼哀傷天神悲慘。慧日既隱蒼生晝昏。天啟我皇乘時來馭。君臨億兆化被萬邦。庶政咸新典章斯革。輕刑薄賦減役省徭。二十進丁兩床輸匹。含齒戴髮俱喜泰平。既清廓兩儀。即興復三寶。開皇元年二月。京及諸州城居聚落。並皆創訖。至閏三月。詔曰。門下法無內外萬善同歸。教有淺深殊途共致。朕伏膺道化念好清靜其五嶽之下宜各置僧寺一所。至七月。又詔曰。門下風樹弗靜隙影如流。空切欲報之心。徒有終身之慕。伏惟太祖武元皇帝。窮神盡性。感穹昊之靈。膺籙合圖。開炎德之紀。魏氏將謝躬事經綸。周室勃興同心匡贊。間開二代造我帝基積德累功福流後嗣。俾朕虛薄君臨區有。追仰神猷事冥真寂。降生下土權變不常。用輪王之兵。申至仁之意。百戰百勝為行十善。故以干戈之器。已類香華。玄黃之野。久同淨國。思欲崇樹寶剎經始伽藍。增長福因微副幽旨。昔夏因治水尚且銘山。周曰巡遊有因勒石。帝王紀事由來尚矣。其襄陽隋郡江陵晉陽。並宜立寺一所建碑頌德。庶使莊嚴寶坊。比虛空而不壞。導揚茂實。同天地而長久。所以每年至國忌日。廢務設齋造像行道。八關懺悔奉資神靈。至八月。又詔曰。門下昔歲周道既衰群兇鼎沸。鄴城之地寔為禍始。或驅逼良善。或同惡相濟。興言震悼日久逾深。永念群生蹈兵刃之苦。有懷至道興度脫之業。物我同觀愚智俱愍。思建福田神功祐助。庶望死事之臣。菩提增長。悖逆之侶。從暗入明。並究苦空咸拔生死。鯨鯢之觀。化為微妙之臺。龍蛇之野。永作頗梨之鏡。無邊有性盡入法門。可於相州戰地建伽藍一所立碑紀事。又民犯法處盡之人率為營齋。房曰。夫有國有征肇自上古。未見戰場之所起立僧坊。死事之臣追為建福。決一人罪十奏乃行。其非大士應生金輪託降。祐含識於死傷之際。安庶類於擾攘之間。孰能若是。所以為善相繼天下普頒。猶恐黎民懲惡未改將漸風化。開皇三年降勅旨云。好生惡殺王政之本。佛道垂教善業可憑。稟氣含靈唯命為重。宜勸勵天下同心救護。其京城及諸州官立寺之所。每年正月五月九月。恒起八日至十五日。當寺行道。其行道之日遠近民庶。凡是有生之類。悉不得殺。至四年又勅旨。周武之時悉滅佛法。凡諸形像悉遣除之。號令一行多皆毀壞。其金銅等或時為官物。如有見存。並可付隨近寺觀安置。不得轉有損傷。於時木石之像。皆將別用。有司亦存意知則移安。公寺私家遣迎供養。所以興心厝意皆崇福基。布令吐言必懷善誘。至十一年。又詔曰。門下如來設教義存平等。菩薩用心本無差別。故能津梁庶品濟渡群生。朕位在人王紹隆三寶。永言至理弘闡大乘。諸法豁然體無彼我。況於福業乃有公私。自今已後凡是營建功德。普天之內混同施造。隨其意願勿生分別。庶一切法門同歸不二。十方世界俱至菩提。而日就月將營新稍廣。但憶先惟往修舊未周。復代含識重懺悔云。開皇十三年十二月八日。隋皇帝佛弟子姓名。敬白十方盡虛空遍法界一切諸佛一切諸法一切諸大賢聖僧。仰惟如來慈悲弘道垂教。救拔塵境濟渡含生。斷邪惡之源。開仁善之路。自朝及野咸所依憑。屬周代亂常侮蔑聖跡。塔宇毀廢經像淪亡。無隔華夷掃地悉盡。致使愚者無以導惛迷。智者無以尋靈聖。弟子往藉三寶因緣。今膺千年昌運。作民父母思拯黎元。重顯尊容再崇神化。頹基毀跡更事莊嚴。廢像遺經悉令雕撰。雖誠心懇到猶恐未周。故重勤求令得顯出。而沈頓積年污毀非處。如此之事事由弟子。今於三寶前至心發露懺悔。周室除滅之時。自上及下。或因公禁或起私情。毀像殘經慢僧破寺。如此之人罪實深重。今於三寶前悉為發露懺悔。敬施一切毀廢經像絹十二萬匹。皇后又敬施絹十二萬匹。王公已下爰至黔黎。又人敬施錢百萬。願一切諸佛一切諸法一切諸大賢聖僧。為作證明。受弟子懺悔。于時臺宮主將省府官僚諸寺僧尼縣州佐史并京城宿老等並相勸率。再日設齋奉慶經像。日十萬人。寺別勅使。香湯浴像。至十五年。以諸僧尼時有過失。內律佛制不許俗看。遂勅有司依大小乘眾經正文諸有禁約沙門語處。悉令錄出。並各事別。題本經名。為此十卷獎導出家。斯實大行菩薩國王。降意慇懃受佛遺囑。憐愍黎庶恐溺三塗。慈普既弘化流無外致。今年五月群鹿來馴仁壽宮門。既奉明詔躍還山藪。百官表賀。至六月詔曰。朕比臨朝聽政。乃有群鹿來遊。馴擾宮門前後非一。逼近人眾安然不驚。但往經罹亂年世久遠。聖人之法敗絕不行。習俗生常專事殺害。朕自受靈命撫臨天下。遵行聖教務存愛育。由王公等用心助朕宣揚聖法。所以山野之鹿今遂來馴。官人等但以至誠化導民俗自可。編戶之人皆為君子。宜存心仁善副此休祥。房曰。夫宮門守衛兵仗肅嚴。行人遠觀猶懷畏懼。而山鹿野獸近狎弗驚者。良有以也。何但化沾行葦澤及昆虫而已哉。夫麞鹿生虫見樹影動尚竪耳驚。況視槊仗乃入不怖。故膺聖化將欲表明。先致野虫心安隱耳。大智論云。人無殺心眾生依附。涅槃經云。時有獵師追逐一鴿。是鴿惶怖至舍利弗影。猶故戰慄。至如來影身心安隱恐怖即除。此則仁壽宮門。譬同佛影。大品經云。佛說般若。盲者得視。聾者能聽。瘂者能言。此則巡歷太山。譬同般若。勝天王經云。轉輪聖王出世則七寶常見。藍田之山舊稱產玉。近代曠絕書史弗聞。開皇已來出玉非一。又太府寺是國寶淵。碇二十餘自變為玉。仁壽山所國之神靈。其山磵石復變為玉。地不愛寶。此則同於輪王相也。而晏子云。橘生江北化為枳。今大興長安率栽橘樹。況由來無華草藥木。人難名記今並自形。諸此靈休章表備有。具左右史言事備刊。謹略要祥以明福應。庶奉法式釋種。感君王慈育化焉。

The one work above in ten fascicles was compiled by order of the authorities in the fifteenth year of Kaihuang. This was because the sovereign, descending in an all-encompassing manner, guided all classes of beings without distinguishing between Buddhist and Confucian; the language of the Sui and Sanskrit communicated a single writing, and China and foreign lands joined their differing customs. Although it is said that the robes of a śramaṇa are not Chinese robes, the men are Chinese. The Great Sage, out of compassion, looked ahead to remote ages and handed down teachings and prohibitions to aid the state and protect the people. Since the people do not govern themselves, Heaven bestows a divine ruler; the ruler considers moral governance to rescue the common populace. Being far from the golden words [of the Buddha], he deeply cherishes the entrustment. For this reason, in the 'Chapter on Protecting the Dharma' of the Sūryagarbha section of the Mahāsaṃnipāta Sūtra, the Buddha told King Bimbisāra: 'Great King! You kings of the present and future eras, as long as the Dharma endures: during this time all Buddhadharma is entrusted to you. All kings should properly protect it. Those who protect it are the great dānapatis of all Buddhas of the three times, and are able to uphold the true Dharma of all Buddhas of the three times. When such people end their lives, they will be born in the pure Buddha-lands of other regions. Those who protect it can cause the triratna to abide long without perishing. If you do not protect it, my Dharma will perish. If the Dharma remains in the world, it can cause gods and humans to increase and the evil paths to decrease.' Thus the formation and destruction of worlds depend on all Buddhas, while the flourishing and decline of the holy Dharma certainly rests with emperors and kings. Therefore the Treatise [Mahāprajñāpāramitopadeśa] says: 'The retribution of sentient beings comes about through bodhisattvas.' The Suvikrāntavikramiparipṛcchā Sūtra says: 'If the Buddha, the Tathāgata, did not appear in the world, / all sentient beings would suffer great anguish; / there would be no more good paths, only evil destinies, / and one would hear only the voices of suffering and distress in the three evil paths.' One must know that for the world to encounter a good king and constantly hear the Buddhadharma is inconceivable. Furthermore, in the prophecy of the Tathāgata in the Śrīguptāvadāna Sūtra, it says: 'The youth Candraprabha, in the future when the Buddhadharma enters its final period, will become a great king in the country of Cīna in Jambūdvīpa, named Mahāpravṛtti. That king will cause all sentient beings in the country of Cīna to dwell in the Buddhadharma and plant all roots of goodness.' Zhendan and Zhina are simply Sanskrit, Chu, and Chinese sounds. Here, what is called the 'final' means that once the true Dharma had perished, the time from the Buddha became gradually remote, and it is spoken of generally as the final Dharma. Calculating from the Buddha's parinirvāṇa down to the year yisi, it is just one thousand one hundred and ninety-five years. According to the Abhiniṣkramaṇa Sūtra, the true Dharma lasts five hundred years and the semblance Dharma lasts one thousand years; now it corresponds to the end of the semblance Dharma. According to the Samantapāsādikā, the true Dharma and the semblance Dharma each abide in the world for one thousand years; now it corresponds to the beginning of the semblance Dharma. Since both are sutras and vinayas, their duration depends on conditions; one may follow the 'beginning'—why should one rely on the 'end'? Formerly, at the time of the destruction by Emperor Taiwu of the Wei, it extended only to a few prefectures and did not obliterate the scriptures and statues. Recently, when we met the destruction by Emperor Wu of the Zhou in the Jiande era, the Buddhas were melted down, the scriptures burned, the monks driven out, and the stūpas destroyed; the sacred teachings and wondrous traces were razed to the ground without anything left behind. The precious stūpas and saṅghārāmas all became secular dwellings; the śramaṇas and sons of the Śākya clan all became laypeople. For a total of ten years, people did not know the triratna. When this destruction occurred, that was indeed the end of the Dharma. Therefore humans and ghosts grieved, and heavenly spirits were sorrowful; when the sun of wisdom had sunk into hiding, the common populace was dark at midday. Heaven enlightened our Emperor, who took advantage of the times to take the reins; ruling over the myriad multitudes, his transformation covered the ten thousand states. All affairs of government were renewed, and institutional codes were reformed. He lightened punishments, reduced taxes, and decreased corvée labor; at twenty one became a full adult, and two households contributed a bolt of cloth. All who have teeth and wear hair rejoiced in great peace. Once having cleared and opened the two spheres of Heaven and Earth, he immediately revived the triratna. In the second month of the first year of Kaihuang, in the capital and the various prefectural cities, towns, and hamlets, the founding was all completed. Coming to the intercalary third month, an edict stated: 'The Secretariat declares: Dharma knows no inner and outer; myriad goods return to the same source. Teachings have the shallow and the deep; different paths lead to the same end. We respectfully submit to the moral transformation of the Way and hold dear purity and stillness; beneath each of the Five Sacred Peaks, a Buddhist monastery should be established.' Coming to the seventh month, an edict was again issued, stating: 'The Secretariat declares: The wind in the trees does not rest; the shadow through the crack flows like water. In vain does one feel the urgent desire to repay [one's parents]; useless is a lifelong longing. We reverently reflect on Emperor Taizu Wuyuan: he exhausted the divine and fully realized nature, moving the spirits of high Heaven; he received the mandate and matched the charts, inaugurating the era of the Fire Virtue. When the Wei house was about to decline, he personally managed the governance; when the Zhou court vigorously arose, he assisted and supported with one heart. Spanning two dynasties, he established our imperial foundation; accumulating virtue and heaping merits, blessings flowed down to his descendants. This allowed Us, humble and shallow, to rule over the realm. We look up to his divine plans; his affairs merge into true stillness. When he descended to be born into the lower realm, his expedient adaptations were not constant. Using the troops of a wheel-turning king, he carried out the intention of utmost benevolence; winning a hundred victories in a hundred battles, he practiced the ten good deeds. Therefore the instruments of shield and spear already resemble fragrant flowers; the fields of the black and yellow skies have long been identical to pure lands. We desire to erect precious stūpas and begin the construction of saṅghārāmas, increasing karmic causes of blessing to respond slightly to his obscure intent. In the past, because Yu regulated the waters, mountains were inscribed; during the Zhou, imperial tours led to the engraving of stones. For emperors and kings to record events has long been the practice. In Xiangyang, Sui Prefecture, Jiangling, and Jinyang, a monastery should be built in each and a stele erected to praise his virtue, so that the adornment of these precious cloisters may equal empty space without decay, and the proclamation of his abundant achievements may endure as long as Heaven and Earth.' For this reason, each year on the national days of mourning, affairs are suspended to hold vegetarian feasts, make images, and practice the Way, performing the eight-commandment repentance to support the divine spirit. Coming to the eighth month, an edict was again issued, stating: 'The Secretariat declares: In past years when the Zhou way had declined, the various villains boiled up like a cauldron; the territory of Ye city was truly the origin of the calamity. Some coerced the good, and others banded together in evil. Whenever We speak of this, Our shock and sorrow grow deeper with each passing day. We ever contemplate the suffering of the populace stepping upon military blades, and cherish the supreme Way to promote the work of liberation. Viewing others and oneself as the same, We pity both the foolish and the wise. We desire to plant fields of merit so that divine efficacy may aid and assist, hoping that the officials who died in service may see their bodhi increase, and that the rebellious cohorts may pass from darkness into light; may all penetrate suffering and emptiness, and all be plucked from birth and death. May the monuments of sea monsters [slaughter] be transformed into subtle and wondrous terraces; may the fields of dragons and snakes forever become mirrors of vaicūrya. May all of boundless natures enter the Dharma gate. A saṅghārāma may be constructed on the battleground of Xiang Prefecture and a stele erected to record the events.' Furthermore, for people who broke the law and were executed, a vegetarian feast was generally arranged for them. Zhangfang says: States having military campaigns began in high antiquity, but one has never seen a monastery built on a battlefield, nor merits cultivated posthumously for officials who died in service. In deciding the death penalty for a single person, it is carried out only after ten memorials. Were he not a great being who responded to birth, a golden wheel-turning king who descended to be born, protecting sentient beings at the time of death and injury, and pacifying all classes of beings amid turmoil, who could act like this? Therefore, good deeds were done one after another and promulgated everywhere throughout the realm. Still fearing that the common people had not yet changed through deterrence from evil and would only gradually be influenced by mores, in the third year of Kaihuang an imperial decree was issued, stating: 'Loving life and hating killing is the foundation of a king's governance; the teachings handed down by the Buddha's path provide good karma that can be relied upon. Sentient beings endowed with breath hold life alone most dear. The whole realm should be encouraged to unite in heart to rescue and protect them. In the places of officially established monasteries in the capital and various prefectures, every year in the first, fifth, and ninth months, continuously from the eighth day to the fifteenth day, the Way shall be practiced in the monasteries. On the days when the Way is practiced, the common people near and far must not kill any living beings whatsoever.' Coming to the fourth year, an imperial decree was again issued: 'During the time of Emperor Wu of the Zhou, the Buddhadharma was entirely wiped out, and all forms and statues were ordered to be removed. Once the command was carried out, most were destroyed. The gold and copper ones sometimes became government property. If any still exist, they may all be delivered to nearby monasteries or abbeys for enshrinement and must not be further damaged.' At that time, statues of wood and stone were all about to be put to other uses; the authorities also took care that as soon as they knew of them, they moved and enshrined them, while public monasteries and private houses were ordered to welcome and make offerings to them. Thus all intentions aroused and thoughts established revered the foundation of merit; all commands issued and words uttered held skillful enticement. Coming to the eleventh year, an edict was again issued, stating: 'The Secretariat declares: The Tathāgata established teachings whose meaning lies in equality; the mind applied by bodhisattvas originally has no distinction. Therefore they can serve as a bridge for all classes and ferry sentient beings across. Our position is that of a king of men, continuing and magnifying the triratna; ever contemplating the ultimate principle, We broadly promote the Mahāyāna. All dharmas are open and unobstructed, their substance without self or other; how much more should meritorious deeds have public or private? From this time forward, whenever meritorious works are built and constructed, throughout the entire realm they shall be jointly contributed and made. Let each follow their wishes and produce no discrimination, hoping that all Dharma gates together return to non-duality, and the worlds of the ten directions all arrive at bodhi.' As the days and months advanced, the new constructions grew gradually broader. But remembering and reflecting on past deeds that were not yet complete, he again performed repentance on behalf of sentient beings, saying: 'On the eighth day of the twelfth month of the thirteenth year of Kaihuang, the disciple of the Buddha and Emperor of the Sui, [name], reverently addresses all Buddhas, all Dharmas, and all the great worthy and holy Saṅghas of the ten directions, exhausting empty space and pervading the Dharma realm: We reverently reflect that the Tathāgata in his compassion propagated the Way and handed down teachings, pulling [beings] out of worldly realms and ferrying sentient beings across, cutting off the source of evil and opening the path of benevolence and goodness. From the court down to the countryside, all relied upon it. It happened that during the Zhou dynasty the regular order was disordered, and sacred traces were despised; stūpas and buildings were destroyed, scriptures and statues lost and perishing; without distinction between Chinese and barbarian, they were swept away entirely. This caused the foolish to have no way to guide their ignorance, and the wise to have no way to seek spiritual sanctity. The disciple previously relied upon the causes and conditions of the triratna, and now responds to the flourishing fortune of a thousand years; acting as father and mother of the people, We contemplate rescuing the multitudes. We re-manifest the revered countenances and once again honor the divine transformation; ruined foundations and destroyed traces are further adorned, and discarded images and neglected scriptures are all ordered to be carved and compiled. Although Our sincere heart is earnest, We still fear it is not comprehensive; therefore We diligently seek again so that they may all be revealed and appear. But being buried and abandoned for accumulated years, they were defiled and damaged in improper places; matters such as these have their source in the disciple. Now before the triratna, We wholeheartedly expose and repent. At the time of the Zhou dynasty's destruction, from top to bottom, whether due to public prohibitions or arising from private passions, statues were destroyed, scriptures damaged, monks treated with contempt, and temples broken down; the sins of such people are truly deep and heavy. Now before the triratna, We expose and repent all on their behalf. We reverently donate one hundred and twenty thousand bolts of silk for all destroyed scriptures and statues. The Empress also reverently donates one hundred and twenty thousand bolts of silk. From princes and dukes on down to the common people, people also reverently donate one million cash. May all Buddhas, all Dharmas, and all the great worthy and holy Saṅghas bear witness and accept the disciple's repentance.' At that time, commanding generals of the palace, officials of the ministries and bureaus, monks and nuns of various monasteries, assistant officials of prefectures and counties, and elders of the capital mutually encouraged one another; for two days they held vegetarian feasts to celebrate the scriptures and statues, with one hundred thousand people per day. To each monastery an imperial envoy was sent to bathe the statues with fragrant water. Coming to the fifteenth year, because monks and nuns sometimes had faults, and according to the internal Vinaya the Buddha's regulation did not permit laypeople to see it, he thereupon ordered the authorities to extract and record, based on the authentic texts of the various scriptures of the Mahāyāna and Hīnayāna, all passages where there are prohibitions and restraints regarding śramaṇas; each matter was distinguished, and the title of the original sutra was written, creating these ten fascicles to encourage and guide those who have gone forth from household life. This is truly the Bodhisattva King of Great Action, who earnestly humbled his intention and received the Buddha's bequest, pitying the multitudes for fear they would drown in the three evil paths; his universal compassion was broadly expanded, and his moral influence flowed without boundary. Consequently, in the fifth month of this year, a herd of deer came and grew tame at the gate of Renshou Palace. Having received the bright decree, they bounded back to the mountains and forests. The hundred officials presented memorials of congratulation. Coming to the sixth month, an edict stated: 'Recently when We attended the court to hear governance, a herd of deer came to roam, growing tame at the palace gate on more than one occasion. Approaching close to the crowd of people, they were peaceful and not startled. But formerly having suffered chaos for a long period of years, the law of the sages was broken off and not practiced; customs grew habitual, and people devoted themselves exclusively to killing. Since We received the divine mandate to comfort and rule over the world, We have followed and practiced the sacred teachings, striving to preserve loving nurture. Because the princes and dukes have applied their minds to assist Us in propagating the holy Dharma, the deer of the mountains and wilds have now come to be tamed. If officials only transform and guide the common customs with utmost sincerity, naturally the registered households will all become persons of noble character. You should maintain a heart of benevolence and goodness to match this auspicious omen.' Zhangfang says: The guards at the palace gates are solemn with weapons; passersby looking from afar still feel fear. Yet the mountain deer and wild beasts approached familiarly without being startled—this truly has a cause! How could it be merely that his transformation moistened the reeds by the road and his favor reached even insects? Roe deer and ordinary beasts are startled and prick their ears merely at seeing tree shadows move; how much more when looking upon lances and weapons should they enter without fear! Thus, when he received the holy transformation and wished to demonstrate it, he first caused wild creatures to have minds at peace. The Mahāprajñāpāramitopadeśa says: 'When a man has no intent to kill, sentient beings cleave to him.' The Nirvāṇa Sūtra says: 'At that time a hunter was chasing a pigeon; in terror the pigeon came into Śāriputra's shadow and still trembled. When it reached the Tathāgata's shadow, body and mind were peaceful and its terror was immediately removed.' Thus the gate of Renshou Palace is comparable to the Buddha's shadow. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'When the Buddha expounded prajñā, the blind were able to see, the deaf able to hear, and the mute able to speak.' This tour through Mount Tai is comparable to prajñā. The Suvikrāntavikramiparipṛcchā Sūtra says: 'When a wheel-turning holy king appears in the world, the seven jewels are constantly seen.' Mount Lantian was traditionally renowned for producing jade, but in recent times this ceased and was unheard of in written histories; since Kaihuang, jade has appeared more than once. Furthermore, the Court of the Imperial Treasury is the deep source of the state's treasures; more than twenty anchor stones naturally turned into jade. The Renshou Mountains are the divine spirit of the state; the stones in the mountain torrents there also turned into jade. The earth does not begrudge its treasures; this is identical to the signs of a wheel-turning king. And Yanzi said: 'When the orange grows north of the Huai River, it turns into a trifoliate orange.' Now Daxing and Chang'an generally plant orange trees. How much more with medicinal plants and trees that never bloomed before, which people could hardly name or record, that now all naturally take form! These spiritual auspiciousness are fully recorded in memorials and tablets, and completely inscribed by the scribes of the left and right in their records of events. I respectfully summarize the essential omens to clarify the karmic responses of blessing, hoping that the descendants of the Śākya clan who uphold the monastic code will be moved by the sovereign's compassionate and nurturing transformation.