The Prajnaparamita Sutra in 700 Lines-- part 1
translation: JW
pdf
Om. Homage to the prajnaparamita, the lovely, the holy prajnaparamita!
Thus have I heard the Blessed One dwelt at Sravasti, in the Jetavana Grove, together with a large gathering of monks, thousands of arhats, and thousands more wise bodhisattvas armed with the great armor-- all irreversible from the supreme perfect enlightenment, led by Manjusri (192).
Rising early from his seclusion, Manjusri left his dwelling, drew near the dwelling of the Tathagata, and waited outside the threshold to be the first to witness the Tathagata in reverence for the Tathagata.
Sariputra also left his dwelling and approached the dwelling of the Tathagata to behold the Blessed One, followed by the venerable disciples Maitryana, Maudgalyayana, Kashyapa, Katyayana, Kausthila, and others. All gathered at the dwelling of the Blessed One, they stood reverently to one side. (193)
The Blessed One, knowing that an assembly of the great disciples had assembled, left his dwelling, seated himself on the seat spread outside his door, and-- although knowing the answer-- asked Sariputra: where were you before you came at daybreak to the door of the Tathagata's dwelling?
Sariputra: Lord, Manjusri was the first to stand at the door of the Tathagata's dwelling. We came afterward out of our love to see you, to revere and honor you.
Thereupon the Blessed One-- although he knew the answer-- asked Manjusri: Were you the first to arrive at the door of the Tathagata's dwelling to behold the Tathagata, to revere and honor the Tathagata? (194)
Manjusri: So it is, Lord. I was the first to arrive. I left my dwelling, approached the Tathagata's dwelling, and stood to one side so as to behold the Tathagata, to revere and honor the Tathagata. I will never tire of seeing the Tathagata, and I will never tire of revering and honoring the Tathagata. Indeed, for the sake of all beings, I approach the Tathagata. If the Tathagata is seen as I see the Tathagata, then the Tathagata is seen for the sake of all beings. (195)
The Blessed One: How then, Manjusri, should the Tathagata be seen? How, then, should the Tathagata be revered and honored?
Manjusri:
Suchness-- I see the Tathagata.
No discrimination. No apprehension.
Through--no origination-- I see the Tathagata, through no being.
Suchness does not attain anything—thus do I see the Tathagata.
Suchness does not become anything, nor cease to become anything— thus do I see the Tathagata.
Suchness does not stand anywhere—thus do I see the Tathagata.
Suchness has no past, no future, and no present—thus do I see the Tathagata.
Suchness is beyond duality and nonduality—thus do I see the Tathagata.
Suchness is neither defiled nor purified—thus do I see the Tathagata.
Suchness is neither created nor destroyed—thus do I see the Tathagata.
In this way, the Tathagata is revered and honored. (196)
The Blessed One: And when you see this Tathagata here and now, Manjusri, what do you see?
Manjusri: When I see that-- I do not see anything, neither the origination nor the cessation of the being of any dharma.
Sariputra: Manjusri, when you see the Tathagata, when you revere and honor the Tathagata, you seem to do the impossible. Resolved in the goodwill and love towards all beings, you apprehend no being. You vow to save all beings, yet you do not bend toward any being. You seem to wear the great armor of a bodhisattva for the cause of no being whatever!
Manjusri: Sariputra, this armor is worn so that all beings may attain nirvana, and yet, as you say, I have no apprehension of a being, no bend towards any being whatever. This armor, Sariputra, is not put on to cause any change in being because there is no being to change.
Consider the vision of innumerable Buddhas dwelling in Buddhafields as many as there are sands in the River Ganges. Countless Buddhas teach the Dharma, night and day, round and round. And let us say each of these Buddhas were to train directly as many beings as there are sands in the River Ganges across the whole of these Buddhafields, this would be a vast gathering of beings trained in the Dharma-- but even so, there would not be a single change in a being. And why? Because of the (absolute) non-dependence of beings, there is no existence of beings.
Sariputra: But Manjusri, as a being who fully apprehends the Dharma, what is the basis of your vow to teach the Dharma to beings?
Manjusri: Sariputra, as there is no being apprehending, what being do you speak of that fully apprehends the Dharma? Sariputra, underlying all apprehension is the existence of dharmas, but there are absolutely no dharmas (being) that can be apprehended--
The Blessed One: Manjusri, if there are no dharmas (in being) to apprehend, and therefore no dharmas to build an apprehension, what is the basis of any meaningful speech toward being in the first place? For example, what would you say if someone asked you how many beings there are before you?
Manjusri: I would say just as many as there are Buddhadharmas.
The Blessed One: And if, Manjusri, someone (200) were to ask you where the world of beings is, what would you say?
Manjusri: I would say it is comprised wherein non-origination and non-conceivability are comprised.
The Blessed One: And if someone were to ask you where the world of beings is supported, what would you say?
Manjusri: I would tell him that which supports the element of non-origination and non-conceivability also supports the world-element of beings.
The Blessed One: And from this support, how and when is the prajnaparamita cultivated?
Manjusri: How and when is the prajnaparamita cultivated? There is no support for this. (201)
The Blessed One: Unsupported-- is the prajnaparamita cultivated?
Manjusri: Unsupported anywhere at any time is the cultivation of the prajnaparamita.
The Blessed One: And in the arch of this cultivation of the prajnaparamita, do wholesome dharmas increase and decrease?
Manjusri: No one cultivates prajnaparamita in an arch of anything. As there is no increase or decrease of any dharma, one cannot approach the cultivation of the prajnaparamita nor step away from its cultivation.
I say this with the most profound honor and reverence to the cultivation of prajnaparamita.
Going forth in the prajnaparamita, one is not grounded in the basis of any dharma--as no dharma is grasped or ungrasped—no dharma, whether grasping at the dharmas of a Buddha or un-grasping the dharmas of the wicked.
Such is the cultivation of prajnaparamita.
Going forth in the prajnaparamita, there are no encounters with the dharmas of birth and death nor the dharmas of nirvana. What is birth and death? And nirvana? What is there to apprehend? What is there to see?
The son or daughter of a good family who goes forth in prajnaparamita is like this:
Going forth in prajnaparamita, there is no refuge in any dharma nor escape from any dharma.
Such is the cultivation of the prajnaparamita.
Going forth in prajnaparamita, there is no dharma measured in growth, as more or less. How does one measure the growth of non-origination? There is nothing created or destroyed.
Such is the cultivation of the prajnaparamita.
Going forth in prajnaparamita, one aspires for neither the tangible nor the inconceivable because the dharmas (as object) aspired to have no existence, the dharmas (as subject) aspiring has no existence, and the (the dharmas) as the way of aspiration has no existence.
Going forth in prajnaparamita, one neither aspires to the tangible of a dharma nor the intangible of dharma.
Going forth in prajnaparamita, the dharma as subject aspiring has no existence, the dharma as an object has no existence, and the dharma as a way of aspiring has no existence.
There is no thinking dharmas are superior or inferior, nor is there even the imagination of thinking a dharma is superior or inferior. There is nothing to think.
Indeed, there is nothing to non-origination;
there is nothing to that which is beyond;
there is nothing to that which is beyond the beyond,
there is nothing to suchness,
and there is nothing to all dharmas.
Going forth in the prajnaparamita, one surrenders to the yoga of surrender-- and as such, a son or daughter of a good family apprehends no dharma.
This is the cultivation of the prajnaparamita.
The Blessed One: Are not Buddhadharmas superior?
(Manjusri smiles.)
Manjusri: Only because there is nothing to grasp, they are superior. And the Tathagata fully knows the emptiness of all dharmas. (204) Indeed, superiority and inferiority cannot be conceived in emptiness.
The Blessed One: Well said, Manjusri. Are then Buddhadharmas not utterly supreme?
Manjusri: They are utterly supreme, O Lord. Because not even the least dharma is there to be apprehended-- therefore Buddhadharmas are supreme over nothing.
Going forth in the prajnaparamita, one does not aim at the Buddhadharmas nor reject the dharmas of the common people. The dharmas of a Buddha are not a trophy to hold up. The Tathagata conceives no dharma; the Tathagata discerns no dharmas.
Such is the cultivation of the prajnaparamita.
The Blessed One: Manjusri, do you not discriminate any dharmas of a Buddha?
Manjusri: No, Lord. If I could perceive dharmas, I would aspire to discriminate them. I could say these are the dharmas of common people, these are the dharmas of disciples, these the dharmas of pratyekabuddhas, and these the dharmas of fully enlightened Buddhas, and act accordingly.
But the son or daughter of good family who goes forth in the yoga of surrender, cultivating prajnaparamita does not discriminate the dharmas of common people, (207) the dharmas of the disciples, the dharmas of the pratyekabuddhas, or the dharmas of fully enlightened Buddhas.
The cultivation of prajnaparamita does not unfold in the discrimination of any dharma. There is no ending dharma, as there is no beginning dharma. There is no skillful dharma nor unskillful dharma. There is no acquisition of any dharma of a Buddha (merit) nor the abandoning of a common person's dharma (sin).
Indeed the yoga of surrender is the cultivation of the prajnaparamita.
The Blessed One: Well said, well said. You teach the profound Dharma. You have offered in this teaching, the bodhisattva seal of the great being bodhisattvas. You have shared this so disciples may wake up to the true reality. You have shared this for the followers of the bodhisattvayana, who revere, honor, and love not just one Buddha but the great flowering of Buddhas. You offer in this teaching a basis for their resolve in this flower of awakening. Indeed, they who truly hear this profound teaching of prajnaparamita will not tremble, will not be frightened, will not be intimidated-- because in (the basis of) fearlessness, they will know faith. (209)
Manjusri: The prajnaparamita, Lord, flowers clear--
The Blessed One: May it become clear to all.
Manjusri: Let this be clear, one who goes forth in the prajnaparamita does not look for supportive dharmas because there is no apprehension of any dharma, supportive or not. All dharmas are void of objective support. 210
Let this be clear, one who goes forth in the prajnaparamita does not come face to face with the dharmas of Buddhas, pratyekabuddhas, disciples-- or the dharmas of the common people.
Let this be clear, the son or daughter of a good family who goes forth in the prajnaparamita will cultivate samadhi. One learns to steady and deepen in samadhi. But one does not cultivate samadhi discriminating the inconceivable dharmas of a Buddha as this or that. Because in the way of the bodhisattva, there is no discrimination of dharmas.
Let this be clear, in this bodhisattva-samadhi, one who cultivates the prajnaparamita apprehends all dharmas-- Buddhadhamas-- not apprehending any dharmas. As such, no dharmas can taint nor purify.
And those brave sons and daughters of a good family (209), on hearing this profound teaching of prajnaparamita,
will not tremble,
will not be frightened,
will not be intimidated-- because in fearlessness, they will know faith.
Finally, let this be clear, in the bodhisattva-samadhi, cultivating the prajnaparamita-- there is no difference between common persons, disciples of the Buddha, pratyekabuddhas, and fully enlightened Buddhas.
Such is the cultivation of the prajnaparamita, the perfection of wisdom beyond wisdom.
The Blessed One: How many Tathagatas have you honored and revered, Manjusri?
Manjusri: As many as there are thoughts brought to cessation in an illusory being.
The Blessed One: Have you apprehended Buddhadharmas?
Manjusri: Apprehend the dharmas of a Buddha?
The Blessed One: Who apprehends the dharmas of a Buddha? (213)
Manjusri: Even for a Buddha, the dharmas of a Buddha are not apprehended and do not exist. Therefore how much less in others?
The Blessed One: Have you attained non-attachment?
Manjusri: As there is no attachment to anything, what non-attachment is there to attain?
The Blessed One: Are you then seated on the terrace of enlightenment?
Manjusri: When the reality-beyond-beyond is taken as a measure, even the Lord Buddha is not seated on the terrace of enlightenment. As such, how can I be seated on the terrace of enlightenment?
The Blessed One: Is there another name for this reality-beyond-beyond?
Manjusri: Directly, I say: body (non-dependence--not dependent on anything-- absolute). (214)
The Blessed One: What do you say?
Manjusri: No-being (asat) is "body" (kayo), an independent body-- beyond being-body (satkayo). Neither fails to go; neither fails to not go. Suchness is the body beyond true-- an independent body.
Sariputra: Lord, those who, truly hearing this discourse of the prajnaparamita, shall not tremble in fear and will know faith. These bodhisattvas are destined for enlightenment?
Maitreya: Sariputra, these fearless bodhisattvas are very near enlightenment. And why? Because the supreme enlightenment is nothing-- such is the absolute understanding of all dharmas.
Sariputra: These bodhisattvas will know faith on hearing this discourse of the prajnaparamita and will not tremble in fear. These fearless bodhisattvas will not look for the support of the dharmas of common people, the dharmas of disciples, the dharmas of pratyekabuddhas, or Buddhadharmas. And why? Because all dharmas have no objective support -- since they have no being. This is why objective support--exists (as illusion)--as dharmas.
The Blessed One: So it is, Sariputra. Destined for enlightenment are these sons and daughters of a good family who, on hearing this discourse of the prajnaparamita, will know faith and will not tremble-- for they are fearless.
Know that these sons and daughters of a good family, on hearing this discourse of the prajnaparamita-- knowing faith, they are established in irreversibility. They are fearless. (217) Surrendering to the prajnaparamita, bowing down to the prajnaparamita-- they place their foreheads to the feet of the prajnaparamita. They revere and honor the prajnaparamita.
They will be perfect in generosity,
they will be perfect in virtue,
they will be perfect in patience,
they will be perfect in vigor,
they will be perfect in samadhi--
and they will be unequalled in wisdom.
They know the cognition of the (all)knowing; they know the (all)knowing, most excellent and supreme (218).
The Blessed One: Now, Munjusri, do you even wish to know anything of the supreme enlightenment?
Manjusri: If I strived for enlightenment, then I would wish to know enlightenment. But I do not desire enlightenment because enlightenment is the same thing as this person here talking to you named Manjusri, sometimes called "the Crown Prince."
The Blessed One: You are called "the Crown Prince" because you have performed your duties under countless Buddhas of the past and, throughout this, have taken up the holy life, going forth homeless. (219)
Manjusri: Lord, if I had taken up holy life, going forth homeless, that would be equivalent to me taking up a dharma and going forth in a dharma.
(The Blessed One smiled.)
The Blessed One: Do you see this assembled company of accomplished disciples?
Manjusri: I do, Lord.
The Blessed One: How do you see this?
Manjusri: In this way, I see no common people; I see no newly initiated. Lord, I do not see— and I don't not see. But such do I see that I see neither. I see neither many nor few people, neither those who are skilled nor those who are unskilled. (220)
Sariputra: Manjusri, in what way do you see a bodhisattva mounted on the vehicle of the enlightened? In what way do you see one who fully knows?
Manjusri: I do not see a dharma called "bodhisattva," nor a dharma called "mounted on the vehicle of the enlightened," nor a dharma called "fully knows." Sariputra such is the way I see a bodhisattva mounted on the vehicle of the enlightened Buddhas. In such a way, I see the one who knows.
(Sariputra gestures towards the Blessed One.)
Sariputra: And the Tathagata?
Manjusri: Sariputra, do not point at the great Naga! Leave alone the great Naga. (221)
(Sariputra acknowledges Manjushri's request and continues.)
Sariputra: Manjusri, tell me, what is a synonym of what we call a "Buddha"?
Manjusri: Self.
Sariputra: Of what then is the term "Self" a synonym?."
Manjusri: Non-origination.
Sariputra, the word "Self" denotes the same as the word "Buddha" denotes, which is synonymous with that which is beyond words because words fall short. And as it is difficult to define words, how much more so the Buddha?
But let us go to the edge, Sariputra, and define the Buddha? (222)
No attainment of enlightenment;
no origination;
no cessation;
empty of any dharma— such as these words intimates a Buddha.
No difference intimates a Buddha;
untraceable tracelessness— intimates a Buddha.
And those who seek the Tathagata— seek the Self.
Buddha and Self are synonymous.
Just as the Self is (no)Self and cannot be apprehended, so the Buddha cannot be apprehended.
Just as the Self cannot be marked by any dharma, so the Buddha cannot be marked by any dharma.
Indeed, Sariputra, to understand and speak of a Buddha means all definitions fall off a cliff, and so it is with the Self. (223)
Sariputra: How are the newly initiated bodhisattvas to understand this teaching of Manjusri?
Manjusri: Sariputra, what I teach not even arhats understand. No one discerns what I have said-- as no one discerns or knows enlightenment. No one can see enlightenment, no one can hear enlightenment, and no one can recollect enlightenment. There is no origination of enlightenment and no cessation of enlightenment. Enlightenment has no existence; enlightenment has no non-existence. Enlightenment enlightens nothing, including enlightenment. (224)
Sariputra: Manjusri, does the Lord Buddha understand the Dharma Realm?
Manjusri: No, because the Dharma Realm is the Lord Buddha, the Enlightened One. If Sariputra, "the Enlightened One," understood the Dharma Realm, then this would be as contradictory as saying non-origination is something that can be ceased. There is no being separate from the Dharma Realm, as there is no being in this Dharma Realm. (225)
Enlightenment is the same as the emptiness of all dharmas, and this is the Dharma Realm void of difference. In this void, nothing can be taught to anyone; nothing expresses itself to anyone. There is no object manifest to anyone, no object presented to anyone. All dharmas express nothing real. The "real" is a word that intimates no difference and, therefore, un-cognizable, and those endowed with this inconceivable Dharma are not destined for heaven, are not destined for suffering, or nirvana. (226) And why? Because the un-cognizable is not set up for the arising or passing away of the wholesome or the unwholesome. Even the wicked who have committed the four root sins are not set up or rooted in anything, and their sins are groundless.
In non-origination, no tree has root or crown. A monk with no roots is a crownless monk, homeless without standing anywhere. The homeless monk is an upstanding monk. The homeless monk, flowing in the prajnaparamita, sublates any super-imposition* (illusion), and this homeless monk is worthy of the Tathagata's praise. Indeed, this flowing-one is self-identical with this super-imposing* one. The upstanding monk who—clinging to existence— flowing obstacle-free-- is not different from an arhat whose outflows have dried up.
(227)
*Adhyāsa
Sariputra (surprised): An arhat?
Manjusri: An arhat whose outflows have dried up is one who has not risen above fear.
Sariputra: What is the meaning of this? (228)
Manjusri: I say this in this sense: what is there to rise above for an arhat who fears not the least thing?
Sariputra: Nothing.
Manjusri: Nothing. An arhat is the same as an upstanding monk who patiently surrenders to the non-arising of wholesome dharmas and the non-passing away of unwholesome dharmas. The arhat, whose outflows have dried up— no dharma originates. (229)
Sariputra: What do you say of a monk who abides in the higher mental realms?
Manjusri: This would be synonymous with common people.
Sariputra: Again, in what strange sense do you say this?
Manjusri: In the sense that only the common people are higher relative to something else. (230)
Sariputra: Manjusri, are you the same as an arhat whose outflows have dried up?
Manjusri: So it is, Sariputra. But although I'm one whose outflows have dried up— I'm not an arhat. And why? Because my desire for to be an arhat is dried up. My desire to attain any level is dried up.
(All turn to the Buddha.)
The Blessed One: Manjusri, is it possible a bodhisattva seated on the terrace of enlightenment does not rise to the occasion of fully knowing the absolute supreme enlightenment?
Manjusri: Lord, it is not possible. (231) Because in enlightenment, there is no occasion, as there is no dharma-- as there is no level of apprehension of any dharma. This is why enlightenment is described as absolute. Enlightenment-- the absolute. As such, a bodhisattva seated on the terrace of enlightenment is powerless to rise to the occasion of fully knowing enlightenment.
The Blessed One: And what would be a synonym for enlightenment?
Manjusri: Sin.
The five deadly sins:
killing one's mother,
killing one's father,
killing an arhat,
injuring the body of a Buddha,
and causing a division in the Sangha.
As these five deadly sins are nonexistent (born of ignorance), they are of the same original nature as enlightenment (232), and therefore, enlightenment has the same original nature as the deadly sins. Enlightenment is the (all)knowing of enlightenment and, therefore, the (all)knowing of sin. Enlightenment is an (all)knowing of all dharmas.
Know this-- enlightenment does not arise from one's samadhi cultivation of direct intuition of an object. For all dharmas are absolutely beyond all objects of direct intuition. No one can know all dharmas, see all dharmas, or ascertain all dharmas. Such is absolute enlightenment. Only the conceited and ignorant espouse that all dharmas can be known, seen, and ascertained (as an object)— that all dharmas can be made into an object of direct intuition.
The Blessed One: Manjusri, in my presence, do you mark the Tathagata being with you?
Manjusri: No, Lord.
The Blessed One: And why?
Manjusri: Because the one before me is(not) suchness (tathata) (233)— and as the suchness is(not), so is(not) the Tathagata. For, Lord, suchness does not leave a mark anywhere, on anything, including the Tathagata, and nor does the Tathagata mark anything including suchness. Because in the ultimate sense, suchness and the Tathagata are nonexistent (to marking). Therefore, how would I mark the Tathagata as being here with me? Beyond this, "Tathagata" is merely a name. And so, Lord, I do not mark the Tathagata's presence as being with me.
The Blessed One: And Manjusri, do you have any doubts concerning the Tathagata?
Manjusri: None. Though I would have doubts if there were any attainment, origin, or nirvana of a Tathagata. (234)
The Blessed One: Is there not even the slightest suggestion the Tathagata has an origin?
Manjusri: That would be like saying the Dharma is created.
The Blessed One: And you don't believe Buddhas go to nirvana?
Manjusri: No. Buddhas have a single realm— the inconceivable.
The Blessed One: You say this, Manjusri. (235)
Manjusri: These Buddhas, countless like the sands of the River Ganges, have never entered nirvana because they have one single realm: the inconceivable, and inconceivable has no origination and no cessation. Therefore, when the Blessed One attained full enlightenment, past and future Tathagatas (all as one) attained full enlightenment. Because inconceivability is timeless— no past, no future, and no present. Those who conceive the Tathagata as originating (in time)— based on this conception will continue to be trapped in samsara, prolonging their suffering in the world.
The Blessed One: In front of the Tathagata, sitting before you-- you state the Tathagata (236) is inconceivable. The Tathagata is unthinkable. Having heard this statement, there is no agreement or contradiction. Why? Because that which the Tathagata conceives is inconceivable, and that which the Tathagata thinks about is unthinkable.
Manjusri: Indeed, Lord, as all dharmas are inconceivable and unthinkable, who will be able to agree or contradict?
The Blessed One: Just as the Tathagata is inconceivable, so are common people inconceivable.
Manjusri: Lord, you say common people are also inconceivable?
The Blessed One: They are. (237) Because the thinkable is inconceivable.
Manjusri: If common people are inconceivable like the Tathagata, and all dharmas are inconceivable, then all who set out for nirvana-- are already nirvana. Nirvana is the same as the inconceivable; therefore, there is no difference.
And so, Lord, those who teach the Dharma-- discriminating the wholesome and unwholesome dharmas should learn to open their teaching in this way:
Let us begin with love, reverence, and faith,
bow down to our spiritual beloved, who loves and knows all— prajnaparamita,
Mother of all Buddhas,
wisdom beyond wisdom. (238)
The Blessed One: Do you Manjusri, who has been the first to arrive this morning, offer love, reverence, and faith to a Tathagata who is the perfection of all beings?
Manjusri: I would do so, Lord, if one being could be the perfection of all beings.
The Blessed One: Do you hail a Tathagata possessed with unthinkable dharmas?
Manjusri: I would do so, Lord, if any being could be possessed with unthinkable dharmas?
The Blessed One: Do you recognize disciples who the Tathagata has disciplined?
Manjusri: I would do so if the discipline of an inconceivable element could change any being. Lord, the origination of Buddha or even a disciple is not something that happens. There is no give or take of anything because the inconceivable element is (beyond) pure— without ground, without difference—
nothing to grasp.
The Blessed One: Do you, Manjusri, view the Tathagata as an unsurpassed field of merit?
Manjusri: A Tathagata is an unsurpassed field of merit because of the no being of a Tathagata. The merit field is unsurpassed, and there is no demerit field. No dharma reaches the perfection of the merit field, nor does it fall away from the merit field. A seed of merit placed in the merit field neither grows-- not growing--
The Blessed One: Manjusri.
(The Blessed One gestures something with his hand.)
Manjusri: Unthinkable is the merit field. Inconceivable.
At this time, the earth trembled and shook in six directions!
At this time, thousands of monks' and nuns' outflows were extinguished, and they were freed from further clinging.
And at the same time, the Dharma-Eye opened, and thousands of laypeople and gods became dispassionate and surrendered.
Then Ananda rose from his seat, placed his robe over his shoulder, bowed to the Buddha, and with palms together spoke to the Blessed One.
Ananda: What, Lord, is the cause of this earth's shaking and trembling?
The Blessed One: Ananda-- it is this teaching on the merit field that is the cause of the earth's shaking and trembling. Know that it has been taught here & now over many ages of Buddhas, and this is the cause of the great shaking and trembling.