XI. Patriarchs' Verses

**(1) The Fifth Patriarch's Dharma Transmission Verse:**

*Sentient beings receive the seeds,

From the cause-ground fruits arise;

Insentient things bear neither seeds nor nature,

Without nature, there is no birth.*

Explanation: "Sentient beings" refers to living beings who possess the eighth consciousness, either five aggregates or four aggregates, exhibit mental activities, have lifespans, and are living entities. "Insentient things" lack the eighth consciousness, lack the seven consciousnesses, lack the five aggregates, exhibit no discriminating mental activities, and are not living beings. "Cause-ground" means that only with the eighth consciousness as the mind-ground can fruits be reaped. When Dharma seeds are sown in sentient beings, these seeds are stored by the eighth consciousness. When conditions ripen in the future, the eighth consciousness projects the seeds, and karmic retribution manifests. Sowing seeds in insentient things is futile, as they lack a conscious mind to receive and accept, nor do they possess the eighth consciousness to store Dharma seeds; thus, they can never bear fruit. All dharmas, whether sentient or insentient, lack inherent self-nature; therefore, they cannot give birth to themselves. All must rely on the eighth consciousness manifesting through various conditions.

**(2)**

*Enlightenment is like non-enlightenment,

Unmoving is suchness.

When the deluded mind rests,

Nothing is lacking, nothing is complete.*

*In meditation, the Chan mind is seen,

Walking and abiding share the same root.

All return to one realm—

Why distinguish depth from shallowness?*

"Enlightenment is like non-enlightenment" means the person remains the same as before, only the mind's conduct has changed, with increased concentration and wisdom.

"Unmoving is suchness" means the Tathāgatagarbha remains unchanged from before enlightenment, still unmoving in the face of objects.

"When the deluded mind rests, nothing is lacking, nothing is complete" means the arising-ceasing, arrogant mind of awareness, relying on true suchness, suddenly comes to rest, no longer grasping outwardly or craving externally. This is because one realizes one's Tathāgatagarbha inherently possesses all dharmas, lacking nothing whatsoever, nor having anything extra—all seeds can be fully utilized.

"In meditation, the Chan mind is seen, walking and abiding share the same root" means not only is the original mind thoroughly seen during meditation, but one also perceives the self-nature while walking, standing, sitting, and lying down. At all times, one can observe the functioning and wondrous use of the Tathāgatagarbha.

"All return to one realm—why distinguish depth from shallowness?" means all these states return to the Tathāgatagarbha; all are its functioning. Thus, there is no need to inquire about the relative depth of various states.

**(3) Chan Master Huanglong’s Verse:**

*Spring has flowers, autumn has the moon,

Summer has cool breezes, winter has snow.

If idle matters burden not the heart,

Every season is fine.*

This describes the realm of Chan masters who have passed the "solid barrier" (profound enlightenment). Those who pass this barrier attain a purified mind, no longer clinging to the world. They live in the world without attachment to any affair, without longing for any dharma, without grasping at their own five aggregates, and without clinging even to the true suchness they have realized. Their minds are open and expansive, retaining nothing. Though living in the human realm, experiencing the four seasons—spring, summer, autumn, and winter—their hearts hold no dharma to grasp. Scenes are scenes, forms are forms, people are people, objects are objects—all dharmas abide in their own states, unrelated to the self. While living in the world, they eat and drink as usual yet do not crave the world. Their minds have attained deliverance because they are free from bondage.

**(4) The Sixth Patriarch's Verse:**

"One flower opens five petals" refers to the Chan lineage splitting into five schools after being transmitted to the Sixth Patriarch: the Fayan School, Yunmen School, Caodong School, Linji School, and Weiyang School. "The fruit naturally forms" means that as Chan continues to be transmitted, countless people will naturally attain the Way in later generations.