Lin-Chi – True Man Without Rank (Part 3) - Final

by Scott Mandelker, Ph.D.

Later on in this same talk, Lin-chi speaks of the vanity of the act of searching itself for the true man, the inner Buddha-nature:

"Do you know who it is who right now is running around searching this way? He is brisk and lively, with no roots al all. Though you try to embrace him, you cannot gather him in; though you try to drive him away, you cannot shake him off. If you seek him, he retreats farther and farther away; if you don't seek him, then he's right there before your eyes, his wondrous voice resounding in your ears. If a man has no faith [in this], he'll waste his entire life."

(Discourse XVIII)

Again, to search for true self is to deny its very presence — right here, right now — like "searching for your head with your head" (from the Surangama Sūtra, another Chinese Mahāyā̄na work). Lin-chi's description of the true man fits the ideal Ch'an Master (or student): brisk and lively, with no roots at all. The "inner agent" clings to nothing: "the man of the Way leaves no trace of his activity." That, which is beyond form, cannot really cling to  form at all — but it can cling to a mistaken identification with form. What is non-physical can never touch the physical, in truth — all else is an illusion.

So Lin-chi had to cut through all that his disciples brought him, and most certainly, their understanding of Buddhism, coming as it did from conceptual process, and not liberation itself:

"Neither in this world nor beyond this world is there any Buddha or any Dharma. Even if such things existed, they would only be works and writings for the guidance of little children, expedient remedies for illnesses, and displays of names and phrases. Moreover, names and phrases are not of themselves names and phrases; it is you, who right now radiantly and vividly perceive, know, and clearly illumine [everything] —  it is you who affix all names and phrases."

(Discourse XXI)

Buddha, Dharma, and all the profound Buddhist scriptures themselves — all are but more display of names and phrases. Their concepts are not particularly important at all. What is really important is simply the One who considers them. It is no less than the true man searching outside himself, for himself. The very searcher that which is sought. Indeed, Hindu yoga says the exact same thing:

"When the Knower, Known, and the means to knowledge are unified, then there is Brahman."

(Traditional Vedic Saying)

Thus, in all his words and acts, Lin-chi uses expedient means to cut through his students' endless round of seeking and conceiving. His teaching of the "true man without rank" is merely yet another form of "name and phrase." And yet, its goal (and hopefully, its effect as well), is only to help the student turn his own mind-light back upon itself, reversing it from its normal focus outwards into the three worlds of saṃsāra. It is a case of a true man, who realizes himself as such, offering guidance and dog-and-pony shows for other true men who have forgotten themselves; and thus live their lives like little children. And lest we think he is proud of his own circus act, or that these tricks of the tongue are sacred word from the great sage on high, Lin-chi is the first to cut away our praise:

"Virtuous monks, at present I've no other choice than to speak so much trash and rubbish. Don't be mistaken."

(Discourse XIX)

Even the Master's words, no matter how clear, are only words. Compared to the jewel of true liberation, realization of essential freedom and the "true inner man," they're just shit. Of course, not too many spiritual teachers speak this way, and certainly not today. It seems that most students actually do want to remain little children and idolize their holy daddy, and holy mommy. Few teachers themselves would risk losing their devotees, ashram, or income by cutting down their own hallowed words. And thus, few teachers are as free and complete as Lin-chi I-hsuan Hui-chao. Most teachers still need their students, and thus bind them still…

It is the glory of Lin-chi that he knew, and didn't hide the futility of trying to deliver that which can only be self-generated. As with Gautama Buddha himself, the intention here is simply to help the student wake up, and not to create new doctrine or debate old theory. The only thing that really matters is conscious fusion in awareness with the inner One who seeks.

Can we really know this One and let go all "guidance for little children?" Actually, it is ironic (or perhaps, tragic) that already-enlightened beings suffer so much to remember our own enlightenment. But this seems to be the state of affairs in the human, 3D realm.

Overall, Lin-chi's life, teaching, practice, and realization can be summed up thus:

"When at these words you turn your own light in upon yourselves and never seek elsewhere, then you'll know that your body and mind are not different from those of the Patriarch-Buddhas and on the instant have nothing to do - this is called obtaining the Dharma."

(Discourse XX)

Therefore, Lin-chi can state without doubt:

"As I see it, there really aren't so many problems.
If you want to act, act; if you don't, don't."

(Discourse XX)

The final result of Ch'an simplicity is just freedom and straight-forward living. Self-doubt and all forms of seeking — material, mental, and spiritual — are quelled at last. And thus the sage becomes quite ordinary, and disappears into the mass of humanity. And soon, he returns to forever.