From the Chiasmus archive: "THE ZEN REBELS: OBSCURE HERMITS AND EXISTENTIAL REFORMERS. LI GONG (PART 4)"

(Images from the public domain)

Ji Gong.   The name is synonymous with one of the most famous Zen Masters in history of Chinese Buddhism or as he is known in the folk law of China as the "Drunken Monk".  Residing in the Southern Song provinces that as we have seen with the lineage of the acceptance of Ch'an (Zen) Buddhism in China under the Song Dynasty.  It is in this time where what is deemed as the Obscure Hermits and existential reformers of Zen start to become more prominent, yet they are still a rare spectacle, their presence and discord within the structure of Zen in the eleventh and twelfth centuries, caused a lot of stir and uneasiness within the establishment of Buddhism in China.  Yet, few hold the title as not only a drunken monk, but more recognizable within his history as Ji the "Crazy" Monk.    He is by far the most endearing characters as a Zen teacher, who to this day is still embraced by the Chinese as a popular culture hero.  

Within the tail end of the Song Dynasty, with Ch'an firmly in place as the major Buddhist school of China.  Ji Gong as a young monk studied at the Lingyin monastery in Hangzhou, located near modern day Shanghai.   Like a lot of young boys, who either were unable to be looked after by their extended families, from poverty, the youngest would end up in a monastery.  In the case of Ji Gong, he was orphaned at the age of eighteen after both of his parents passed away.  What holds this as an endearing aspect of Ji Gong, at least for me, beyond its mythical folk law, is his rebellion.  Probably brought on by the death of his parents at such an early age, yet not relying on these tragic events as a young man - that could be seen as an excuse to rail against society.  Rather, his rebellion to what he considered was the fundamental teachings of Buddha, particularly incorporating the One Path (Mahāyāna) school and the core principles of Zen.  That is, actions and words are both non actions and words.   There is everything and nothing at the same time.  It seems obvious with the strict regime within the Lingyin monastery, as an important factor in reflecting, at the time with Ch'an (Zen) Buddhism gaining acceptance in China - the regime and the aesthetics portrayed needed to be seen by the ruling dynasty as an attempt at grounding aspects of Zen Buddhism. For it to appear established in the eyes of the authorities.  So, it becomes an hierarchical manifestation.  Masters and monks attempting to maintain a footing within the Song Dynasty, which in turn may have alienated many other monks and their Masters, as this, in someways conflicts with the early Bodhidharma teachings.  The root of Zen Buddhism, is that it aspires to no authority, it rejects all class systems.  And we see these rebel Zen masters, like Ji Gong, begin to set an example, in a very clever and unique way against the establishment.  That essentially, in a true Zen form, he rebelled against the self.  Ji Gong is a perfect example of this inward aspect of reforming (or cultivating) the eternal structure, starting with the self.  He is quite simply one of the greatest antiheroes and rogues of Chinese Zen Buddhism in history.  It is no wonder that his legacy is still greatly admired.  

With Ji Gong's favorable symbolism in Asia, particularly China, firmly in place.  It has been mostly incorporated with his so-called mythical side.  Over the years as his relevancy and appeal against authority has grown, I feel, what maintains the attractiveness of Ji Gong, is the simplicity of what he was as a Zen monk, the excessive drinking of alcohol and the eating of meat.  So called 'crazy' antics, this in a Western term, sets up what we all love or even aspire to be - is the "free-spirited" person.  Not bound by external or internal influences nor with any care to offend or be judged.   Ji Gong, the drunken and 'crazy' Zen monk lead by example.  He associated with the poor and destitute, in a Buddhist way, his eccentric behavior was an attempt at releasing them from suffering.  But, it could also be argued that despite his 'free spirit', he was releasing his own suffering - the rebellion against the self as way of connecting to the self.  Seeing, that life is just a moment in time to enjoy, as the poor have always been used by the established powers.  And in their groveling, entrapped against fears of judgment in the afterlife.  But, Ji Gong taught there are no expectations of a tomorrow, to indulge is living for the now.  What maybe unfortunate in disposition, could also be seen as a fortunate realization.  To be humble in that abandonment - to unravel the restraints of fears and expectations.  One particular story I like is he and his students were freezing one evening, so he tore down a wooden stature of Buddha, which they were all in attendance too and burnt it to keep himself and his students warm.  That, symbolism (The Wooden Buddha) as a true definition of Zen Buddhism is meaningless.    

An example of the antihero and appeal of Ji Gong:

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"Once Ji-gong saw an old man trying to hang himself from a tree. The man made a noose and was placing his neck into it when suddenly he saw Ji-gong, dressed in rags, coming his way chanting, “Die, Die, everything is over after I die, death is better than living, I will hang myself now.” Ji-gong also made a noose and looked like he was going to hang himself side by side with the old man from the same tree. The old man was puzzled and asked Ji-gong why he, a monk, would want to commit suicide. Ji-gong told him that he was commissioned to raise money to remodel the monastery.  He had begged for three years and collected some money, but on his way back to the monastery, he stopped at a bar, got drunk, and somebody stole all his money. Having no face to go back to the monastery, he decided to end his life. 

The old man believed his story and said, “Don’t worry, I happen to have some money, which is no use for me anymore.” He gave Ji-gong five pieces of silver, which is all the money he had. Ji-gong took the silver and said, “Your silver does not shine as much as what I used to have, but I will take them.” So he took the money and walked away with a grin on his face. The old man felt even sadder and proceeded his suicide attempt, but Ji-gong returned. The old man thought the monk came back to thank him for the money.  

But Ji-gong said: “I see you’ve got nice clothing, why don’t you give that to me also so you can nakedly leave this world just as you nakedly came?” 

The old man was stunned; he looked up the sky and sighed: “Why is it as difficult to die as it is to live, and how can I end my misery?” 

Ji-gong said, “look, after you die, the wild dogs will come to tear you up, and your nice clothing will be wasted, but if you give it to me, I will make good use of it.” Ji-gong continued to tease and play with the desperate man, until the latter became amused and started to laugh with Ji-gong. The old man soon found this eccentric monk quite friendly and extremely entertaining. He started to open his heart and told Ji-gong his tragic story about the loss of his daughter.  His suicidal mindset miraculously dissolved. Ji gong helped him to recover his daughter and the story had a happy ending."  

(From: Poetic Leaps in Zen's Journey of Enlightenment by Zhi, Yong, Bloomington, IN., 2012)

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Ji Gong the "drunken" Zen master passed away May 16th, 1209.   His death note is recited below:

Sixty years’ life in disorder 

From east to west, I fight always Today, 

I review and return 

All is same as those before

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(A.Glass 2018)