IN CONSTRUCTION, PLEASE RETURN
The ZHI-JIAN (mondo) is basically a dialogue which is converted into a method for a student to break through the cognitive barrier of words, phrases and concepts, directed by Identity in order to reach beyond to the Two Truths and the Gateway to Awakening.
This systematic dialogue can be based upon a monologue also or simple questions and answers. It is also possible for this mondo form to serve as a gong-an (koan), although the apparent objective is more specific.
But beware, for the arguments presented together with contrasting parts are not designed to lead where you might expect. The last thing that is required is a cognitive answer or some slick trendy response that falsely shows "wisdom."
For example, a Mondo might be the following.
A monk asked Yue-shan:
- "In what does one think when performing silent contemplation?"
- "One thinks on no thought", responded the master.
- "And how do I do that?" asked the monk.
- "Without thought," said the master.
One person may now think, "How clever".
Another might look at this and declare, "Of course, I understand that".
Another might stretch his mind into the questions and answers and evolve a reasoned explanation of why this is correct.
Another might not understand at all, but quote it continually as a sign of wisdom -probably his own.
One must NOT identify in any way with the presented dialogue, but touch the source of the response in the master within his apparent no-self.
This is not an easy task, and it cannot be accomplished by thought, only by no-thought.
ADDRESSING THE REAL QUESTION
Now we come to the important question here, for the Mondo is not addressing the question of either
thought or no-thought, but the task of understanding through "neither thought nor no- -thought", for only then can one understand.
What do we mean in Buddha Dharma when we declare "Neither this nor not this"? Don't be clever and give a glib answer like"the middle way", or try to think your way into an understanding.
What these sort of phrases indicate that the cognitive mind that generates either one or the other is acting by way of Identity patterns. The natural system has a magnificent system of storage and retrieval called memory, but the function of memory is only that and the data entered and retrieved are just a tool.
The true language of the human internal system is a language of EXPERIENCES that are below the level of consciousness. There are other EXPERIENCES which are cognitive, but these are also governed by language associations.
The sage lets these natural experiences that are not available to consciousness dictate behavior and uses written and spoken language as tools to refine but not change or contradict the dictates of experience. They are of course also used for communication, but should be understood as approximations of true intent.
When an expression, for example, says "neither sit nor not sit", what it is saying is that one should allow the experiences which are subliminal and not cognitive come into operation. Whether one sits or not sits is then placed outside of the command of stained Identity conclusions.
THE TASK OF MONDOS
Now the experiences which the Mondos are aimed at eliciting are the ultimate cognitive experience of the Absence of an Identity in some instances and the cognitive experience of being without words and concepts in another.
We might then on the successful work with a mondo, "what is the Experience of being without words and concepts". We are not asking for a description here which are elicited within gong-ans, but an expression of the experience. Likewise we might ask, "What is the Identity-less Experience".
Yet the "what", the questioning of one's own experiences here is also very necessary, for what must be avoided is the presence of words and concepts within the experiences. Among a dozen identical answers from different students the adequate master will know who is touching the cognitive experience and who is not.
When these are stabilized then the student is ready for serious application of these experiences within the contemplations, and the Contemplation can ensue without the least effort to generate those experiences. They spontaneously appear below the level of consciousness within the Becoming of Consciousness.
The Experiences may be retrieved after the Contemplation by cognition, but the appearance in cognition automatically distorts the discernment. But this is of no consequence, for the objective of the contemplation is not to advise cognition or to appear in consciouness, but to do its work subliminally to adjust the balance between the Two Truths.