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Ling Zhang 2 Hour 12 Minutes Directed by: Xiaogang Feng Country: China Ratings: 6,3 of 10 Star Zhi You Yun Zhi Dao movie page imdb. Movies, In Theaters Theatrical Release Calendar DVD-VOD Release Calendar Genres Most Popular Most Anticipated TV, New On TV Catch Up Games, New Releases Coming Soon Browse, Blog Director: Feng Xiaogang Cast: Huang Xuan, Xu Fan, Yang Caiying, Lydia Peckham 0 Views Related Videos (1) Only Cloud Knows » All Videos More Videos Gretel & Hansel The Rhythm Section Il Traditore Goalie Created Equal: Clarence Thomas In His Own Words Toxic Beauty The Gentlemen The Turning Details Description: “Only Cloud Knows” tells a story about a Chinese widower who returns to New Zealand after the death of his wife, and discovers that she held secrets in her past. Retracing the journey of their courtship, he seeks to fulfill a dream she never had a chance to complete. Release Date: 12/20/2019 Genre: Romance Studio: China Lion Film Distribution Rating: Release Dates: Country Release Type Date United States Theatrical Wide Release 12/20/2019 Copyright 2020.

Zhi you yun zhi dao movie cast. Zhi You Yun Zhi Dao. Zhi you yun zhi dao movie. There is a common myth that it's necessary to have a teacher/guru to make any kind of progress with Zen. What everyone DOES need is inspiration to do this work, because it's not easy, and there are lots of doubts we have along the way (doubt in the sense of questioning the validity/efficaciousness of our efforts. There are also times we can get pretty scared (from what we uncover in our psyches) and need someone to reassure us. A spiritual "teacher" is someone who directs and inspires and helps us out when we get in trouble. If we can find someone who is adequately experienced in this realm, its prudent to seek their council if we need it, but identifying such a person is not easy, for they are few, and they often prefer to live solitary following is an interview with Chuan Zhi conducted by non duality magazine in July 2011.  It is reprinted here with permission. Chuan Zhi ( 傳智) Chuan Zhi was born in Indiana in the United States in 1960, attended elementary school in Southern Illinois, and high school in Eastern Pennsylvania.  In 1980 he attended Reed College in Portland Oregon and received an undergraduate degree in Physics in 1983.  During his time at Reed he found the works of Robert M. Persig, D. T. Suzuki and Mircea Eliade which “planted the seeds” for his future foray into Zen.  Following graduate studies in Nuclear Physics at Purdue University, he worked as an experimental physicist for a decade and later as a computer programmer for a variety of organizations. Beginning in the late 1980s, he began attending sesshins (intensive meditation retreats) and studying under a variety of Zen teachers in the Mountain West and East Coast of the United States.  In 1997 he met Jy Din Shakya, then Abbot and founder of Hsu Yun temple in Honolulu Hawaii, and one of Hsu Yuns direct Dharma heirs.   He was ordained and given the name Chuan Zhi ( 傳智) that year at Hsu Yun temple.  He was also named the head of a new Chan order with the objective to disseminate the teachings of Chan Buddhism to the West.  The order was named the Zen Buddhist Order of Hsu Yun, after Jy Dins master, whom he also had named his own temple after nearly forty years prior.  In 1998 Jy Din escorted Chuan Zhi to China where he received full ordination at Hong Fa temple. Following the month-long ceremony he became recognized by the Buddhist Association of China as an official lineage holder in the Linji (Rinzai) tradition and Abbot of the Zen Buddhist Order of Hsu Yun (ZBOHY. Since then, Chuan Zhi has continued to work to spread the teachings of Chan to other interested persons.  As of the writing of this biography, the Order of Hsu Yun. has grown to include local sanghas in Venezuela, Argentina, Colombia, Canada, Great Britain, France, Greece, Sweden, China and, of course, the United States. NDM: Can you please tell me about when you were ordained and given the name /Chuan Zhi /  傳智) at the Hsu Yun temple? How this decision to be ordained came about and so on? Chuan Zhi: Let me start by saying that when this all came about I had fallen head-over-heels for Zen. My practice at that time was purely independent. I had chosen years earlier to stop associating with Zen groups. I had been working with a Hua Tou for a couple years, done zazen (sitting meditation) alone in my room, etc. I never had gotten so far in Zen when I was with Zen groups as I did when I worked it in solitude. It was through my solo practice that I was able to turn my life upside down and inside out, which led to my. do I dare say "awakening" Lets just call it a sudden shift in consciousness that occurs from intensive spiritual labor. The phenomenon is described in the literature of all mystical traditions. When this experience happened to me, my credits would, Im sure, be toward whatever religious practices had guided me to that point, but it was Chan Buddhism that had "delivered" me so I found I could not turn my back on it. Imagine being alone in the ocean and you are drowning and just at the moment that your life is about to leave you, someone appears and rescues you from otherwise certain death. How could you not feel immense gratitude and reverence for your savior? For me, my savior was not a person, but the practice of Chan itself. Buddhism just happens to be the cloak in which it's wrapped. When ordination came I was primed and ready to give myself over to that which had saved me. I had been introduced to Master Jy Din by another priest who knew him and had communicated with him about me (the details of that piece of the story are too complex to go into here, and many are unknown to me. I had no expectations for anything when we met. I did not consider myself a religious person, had no interest in becoming ordained, or even knew what it meant to be ordained. Now Hsu Yun temple is a very impressive temple and one of the oldest ethnic Chinese Buddhist temples in the US. For a westerner unexposed to Chinese customs and religious traditions as I was, it was well outside of the ordinary. Elaborate statuary, bright colors, ornate architecture, aromatic incense. Needless to say, that first visit felt a bit like an odyssey. Master Jy Din, I learned years later, was one of the three highest ranking Chan Buddhists in Chinese Buddhism (the other two being Shou Ye in New York City and Ben Huan in Shen Zhen China. He was a man of few words, partly because he spoke little English, partly because of his health problems, and partly because he just didnt like to talk a lot. When he had something to say, however, he made it very clear. I dont know why he wanted to ordain me, but I could not say "no" to him even though I didnt know what it meant to be ordained. Perhaps I fell under his "spell" … thats pretty common in Buddhism. In my frame of mind at the time, I felt like I was blowing in the wind and I would let that wind take me where it would. So there I was, getting my head shaved, learning how to chant and bow in the Chinese traditions, getting incense burned on the forehead, and receiving a new Dharma name (Chuan Zhi) … it was quite an experience. What it all meant, or where it would take me, I had no idea. NDM: By "intensive spiritual labor" do you mean it was more of the Hua Tou practice that brought about this awakening rather than Zen sitting? Chuan Zhi: For sure. Its quite easy to do "Zen sitting" while doing no spiritual labor. Not so with the Hua Tou. My experience with Zen practice seems to differ from that of most other people Ive spoken with from other Zen groups. There are many approaches of course, and different practices work for different people. I had done quite a bit of sitting Zen (zazen) but got nowhere with it. well, it did help me learn the fundamentals of posture, sitting quietly, and focusing concentration for extended periods of time. It also taught me how to endure pain until the mind turned it off. Things like that. It was an important training period. The Hua Tou practice is extremely simple, while also being extremely difficult. On a scale of 1 to 10, I would give zazen maybe a 6 for new initiates, and Hua Tou practice maybe a 10 (these numbers drop the more one does these practices. Zazen you do for a period of time and then youre done with it. Hua Tou practice you do 24/7 (sleep excluded. At least that was my approach to it. During this intensive training time I also did zazen, but I didnt visit Zen groups. Ive never been too fond of "collective" spiritual labor, although there is certainly a place for it, and it seems to help a lot of people. NDM: What did this Hua Tou practice entail exactly? C huan Zhi: I dont think I can give a clearer description of Hua Tou practice than the one Stuart Lachs gave in his recent interview with you. Its an all-encompassing, all-consuming practice. Once you do it long enough though, its as if it practices you. In essence, its all about looking to the source of everything. That can only happen with the ability to first generate the Great Doubt. which I think of as a Mind that is free of judgment, ideas, and opinions; one thats detached from the object of attention at any point in time. Once the Mind enters that domain it can see things quite clearly, beyond their manifestations as purely sensory objects. I use the term "things" rather generally: it includes the reasoning mind as well. There were times when I was doing this practice that I got so consumed with it that I was literally unable to do complex things like driving a car or mathematics, or even offering a coherent conversation. I had to learn to nudge myself out of the rapture of practice (which was another challenge altogether. NDM: What kind of requirements would someone need to do this Hua Tou method? Would someone already have to have a relatively quiet mind, experience with Zen, sitting for example? Chuan Zhi: What's important is that one has experienced suffering. Without suffering there is rarely adequate willpower to devote to the practice to bring the real fruit. Zen is not a passive thing, nor is it "pretty. we don't do it to get peace/calm/quiet/tranquil/etc., we do it to escape from samsara. Its a path of salvation and its the energy of fire that drives it. That fire comes from the force of will – thats what makes the practice work. We do it because we are ready to die to ourselves because continuing on in the way we have is something we refuse to do. When we reach that stage in our personal lives, we are ready to do Zen. And then whether we do the Hua Tou practice or any other Zen (or equivalent mystical/contemplative) practice, it doesn't matter so much: progress is inevitable. When we do Zen practices without this intense drive to escape the torture of samsara, we can still have good experiences and learn things about ourselves, but Zen is a mystical journey, a journey of transformation, and thats something altogether different. You ask if someone would already need to have had some previous experience with Zen training to use the Hua Tou method. I would say, tentatively, yes, although any form of contemplative training would do (Zen does not hold any trump cards when it comes to spiritual/mystical practices: they all lead to the same place. Imagine you're out on the desert for some reason, a hundred miles from water, and you're quite thirsty. There's a car sitting there next to you, full of gas, ready to go. You get in and drive away and soon get that water you so desperately needed. What if you didn't know anything about driving a car? Maybe you could figure it out eventually, but how long would it take you? Could you figure it out before you died of dehydration? Maybe, maybe not. It's good to learn things we might need in the future, even if we don't need them at the time. How many of us dreaded our math classes in High School but found the knowledge pretty useful later on? I think Zen is one of those things that can help everyone; but unlike math which can be force-fed to us to some extent, for Zen, the desire to learn about it must be there. And there's the rub. Its a form of desire thats generally hard to come by. NDM: Do they need a teacher/guru to give them a certain Hua Tou and to confirm their insights, or can they do this on their own? Chuan Zhi: There is a common myth that it's necessary to have a teacher/guru to make any kind of progress with Zen. If we can find someone who is adequately experienced in this realm, its prudent to seek their council if we need it, but identifying such a person is not easy, for they are few, and they often prefer to live solitary lives. There are also many who wave their flags about who are charlatans. But a teacher can also come from the writings of those who have taken the journey before us. Remember the story of Hui Neng's sudden enlightenment? He heard someone read the Diamond Sutra and, supposedly, that's all it took to snap him out of his samsaric existence and lead him to follow a life of Zen. He didn't need anyone to validate his experience because the experience was its own validation. (It did, however, lead him to seek out a certain Chan patriarch – but thats a different story. The whole thing about "needing a guru/master/etc. has a lot to do with maintaining the status quo of a complex religious institution. In reality, the seeker has everything it takes to ‘fly solo. Some people believe that if they spend enough time hanging around "an enlightened master" that they too will become "enlightened. Some will even, apparently, spend hundreds or even thousands of dollars for such a weekend opportunity, and believe it or not, there are "Zen teachers" who will take their money. This is all inspired by projection/hero-worship and is antithetical to Zen work. If we want to do Zen, it's a full time preoccupation with inner-discovery and is counter to any desire to extol virtues upon others. When we do the work, experiences happen that validate what we're doing. We don't need someone to tell us that they are real. If you see a tree would you need to seek out a tree expert to tell you that your impression of it as being an actual tree was correct? Reality is not something that doesn't want to be known - once it's known there's just no question about it. The notion of needing someone else to confirm it is absurd. NDM: What are some of the most common obstacles that arise when one begins this Hua Tou practice? Chuan Zhi: It all depends on where the person "is" emotionally and spiritually. I don't recommend that people start the Hua Tou practice until they have achieved the ability to concentrate intensely. That's usually best learned through basic introductory Zen training techniques like the breath counting exercise, the pulse exercise, etc. It could also be learned through intellectual disciplines like mathematics, philosophy, etc., or other activities that require extended periods of highly focused concentration. If the mind cant focus intensely without being distracted by wondering thoughts it won't get very far with Hua Tou practice and the practitioner will get frustrated and give up. I don't believe in "formula Zen" where one gives the same practice to everyone regardless of where they are and what their needs are. The Hua Tou practice is good for some, not for others. If one's mind is adequately focused and concentrated and seeks to look deeply into the nature of Being, then digging fence-post holes or crocheting can be as productive as Hua Tou work, depending on the person. But when someone really wants to focus all their energy into the nature of Being, the Hua Tou method offers a very fast vehicle to get there. Once one is ready for the practice and has the desire to do it, not much will get in the way. NDM: I would like to go back to what you said previously about these complex religious structures and hero worship. What would you say to a "Zen newbie" someone who is maybe naive and overly trusting, looking for a teacher or who already has a teacher who may be already experiencing some of these classic symptoms such as projecting and blindly giving their power over to these exploitive teachers? Chuan Zhi: I see. So, you like to start off your interviews with the easy questions, lure them in and then go for the kill with the tough ones, knowing they cant run away, eh? Sneaky! Good grief. NDM: Yes. (Laughs) You are giving away my secret Zen interview methods.  (Laughs) Chuan Zhi: Of course this is one of the most important issues in contemporary Zen Buddhism, probably world-wide. Its a very complex issue and deserves much more commentary than what can be given through this forum. I recently gave a Dharma Talk to a group of Zen students at a Sesshin in Washington. Somewhere toward the end I told everyone not to believe a word I said, but to keep practicing Zen and find their own answers. Thats what Zen is. Its a purely independent activity relying on no external sources of any kind. Well, I guess we need to eat and drink and purge the bowels occasionally, but thats about it. If we dont pay our taxes we may be put in jail, but we can still do Zen. But, for the uninitiated, Zen is a big black hole, a large question mark on the distant horizon. If I can model the average person who approaches Zen for the first time on myself a few decades ago, I would say that he has read a lot of different books relating to mysticism, has gone to a few gatherings held by people interested in meditation or yoga, and has watched some cool movies about Lamas in Tibet. He is a seeker, looking for answers and he is dissatisfied with his present life and wants to find something more. Intuitively, he knows that there really IS something more, he just doesnt know how to get to it. Since Zen people claim to have the answers hes looking for, thats where he turns. Lets say that a "Zen newbie" is someone who is searching to discover himself or herself and relying on the Zen establishments "common PR machine" for guidance. In this sense, the PR machine can be conceived as being driven by the members of local, national, or international Zen sanghas, writings from the heads of various sanghas, groups, and orders (like myself) basically, any information thats publicly available relating to Zens institutions, teachings, and lore. If we look at this literature, how much of it glorifies a Zen "master" or a Lama or a Roshi or Guru, portraying them as perfect, super-human, or divine, beings? How many of these authors glorify themselves, extolling their virtues by encouraging others to behave like them and do the things they do, or compare themselves to great iconic figures like the Buddha? I think it would be an interesting exercise to visit the "spirituality" section in a popular bookstore and inventory the books in it by these criteria. I wonder how many would be flagged as permeated with extollation, self-aggrandizement or hero-worship. Quite a few I expect. So, by and large, people who first walk into a Zen training facility are already primed to project "sainthood" on the head teacher, and often the head teacher has already projected it upon himself/herself. And once the "newbie" walks through the door, its the head teachers responsibility to minister to this individual within this set of pre-established relationships. You can see how this can easily be a set up for disaster. Lets pause here briefly. The person who walks in does so with few expectations about what to expect, except that she is expecting she can trust fully the guidance she receives because she expects that guidance to come from an exceptional person. She expects this because of all she has read and heard and watched on TV. She is willing to give herself fully to the teaching facility because she is suffering, looking for answers, for escape from her condition, and believes that the Zen teacher is dedicated altuistically to helping her and others find those answers. If she could not put full trust into the teacher, would she have walked through the door in the first place? Maybe, but most assume a very high degree of integrity, worthy of unquestioned trust. Now the Zen teachers job is to help each seeker connect with Being – their Buddha Nature. A Zen teacher, we imagine, serves no other purpose. He or she is ideally self-less, caring for all people, and able to accurately assess the condition of anyone who seeks their council and give exactly the advice they need to hear. He or she is assumed to have no sexual desires, no hobbies or extraneous interests, no spouse or children, no relationships with family members, etc. In essence, we imagine a Zen teacher as an ideal form, in the Jungian sense. Not human at all. This is the myth that the Buddhist establishment likes to perpetuate because it helps maintain the status quo. But, what happens to these "Zen teachers" when people project upon them? If they are adequately saintly, not much, but how many saints come along every century? Far fewer than there are Zen teachers, guaranteed. A likely response is for them to become inflated, grandiose. They may begin to consider themselves Buddhas or saints or Zen "Masters" because other people project such notions of grandeur upon them. They respond to the projections by considering them valid and in time they begin to feel invulnerable. They may decide they want to be referred to as ‘venerable or ‘master. They may begin to collect fancy cars or have sexual relations with their students. They may talk about themselves as being "representatives of the Buddha" or as being Buddhas) and may charge thousands of dollars to those who want the honor of a weekend with them. The stories we hear in the news and online about the misconduct of popular, and often famous, Zen teachers are no less abhorrent than those we hear involving scandals of sex abuse by priests in the Catholic Church. Unfortunately, no religious institutions seem to be immune to grossly improper behavior from among their clerical representatives. So, the problem is two-fold. The first is that people naturally will tend to project an ideal form upon spiritual icons, be they Zen Buddhist priests, Catholic priests, or representatives of any other religions. This phenomenon has been recognized for centuries and in psychological terms it can be explained by the ‘ participation mystique. The process of detaching from our ego-self is an early step on the spiritual path but requires that the psyche has an alternate place to attach to. It chooses a place it considers safe and proceeds to project itself (in the ideal form of the Perfect Master) upon it. The person doing the projection then becomes caught up in a shared identity with the object of projection. In relationship to our discussion, this ‘object is almost always the Zen teacher. This creates a nearly inseparable bond between the student and the teacher (one-way) the student will do most anything the teacher asks (or commands. The second is that when we do this projection we make the assumption unconsciously that the person we are projecting upon has gone beyond the banalities of mundane life and that he or she is no longer interested in sex, money, power, prestige, etc. The reality is that the vast majority of Zen teachers arent even close to that level of spiritual attainment. We generally dont hear about those who are because they often prefer a life of solitude and are among the first to disappear from the public eye. Those who arent are those who often give Zen a black eye, causing harm to people who are only seeking their help. Imagine living in a condition in which you are expected to behave as an ideal being. This would be a horrendous situation to be stuck in wouldnt it? You would have to pretend all the time, acting in the way that others think you should, based on your perceived ideas of their mythological notions of an ideal form. In such a situation, spiritual growth would be very difficult indeed. Considering all this, heres my advice to "newbies" 1) Understand that all people are human. There are no super-heroes – Perfect Masters or ideal forms outside of our psyches ability to project them. A Zen teacher is just a person who has some knowledge and experience to share to help guide you on the path. Sometimes an exceptional Zen teacher comes along but they are few and far between. Fortunately, its not necessary to find one to make progress with Zen. 2) Avoid Zen teachers who inflate themselves. If they insist on being referred to as Venerable, or Master, or if they want you to bow to them or venerate them in other ways, walk away. This is not to say that there are no teachers/groups/sects in which modes of such veneration works, its just that its very unlikely to find a teacher who is adequately adept, spiritually, to pull it off. 3) Know ahead of time that YOU are the answer you seek. When you find yourself projecting (which is not an easy observation to make when youre in the midst of it) pull back and detach. Look deeply into the nature of Consciousness itself. Whatever someone tells you, hold it in your mind as a question, not as fact. Cultivate Great Doubt – an open, questioning Mind. NDM: How should someone go about finding a spiritual teacher in the first place? Chuan Zhi: This question presupposes that a 'spiritual teacher' is needed. All of our experiences offer teachings, from the sages we meet at the checkout counters of grocery stores, to the trees that grow along the street. The Zen journey isn't about teachers, it's about our own investigation into Being. How can we do that when we're looking for a teacher? Everywhere we look there is a teaching for us. All we need to do is have the open mind to see it. NDM: What are your thoughts on Lin chi and his style of iconoclasm? He said: Followers of the Way [of Chán] if you want to get the kind of understanding that accords with the dharma, never be misled by others. Whether you're facing inward or facing outward, whatever you meet up with, just kill it! If you meet a Buddha, kill the Buddha. If you meet a patriarch, kill the patriarch. If you meet an arhat, kill the arhat. If you meet your parents, kill your parents. If you meet your kinfolk, kill your kinfolk. Then for the first time you will gain emancipation, will not be entangled with things, will pass freely anywhere you wish to go. Chuan Zhi: These things sound so simple, but in reality its more complex. The nature of the human mind is to attach. Zen is about detaching which is very difficult, considering that it goes against our basic instincts. How do we avoid being misled by others? When we seek guidance, how do we know who to turn to for sage advice? We dont. Our only option is to maintain a questioning mind, a mind of doubt in all we encounter; to not believe anything anyone says, be they a sage or a charlatan, but to take everything they say as a pointer toward what is Real. I dont like the expression, If you meet a Buddha, kill the Buddha. The intended meaning of course is to not attach to, or identify with, anyone who appears to be a Buddha, but to turn inward. But why kill? Walking away does just fine. We do not kill our parents or anyone else. But we do detach from all these people who have been significant in our lives. Its essential on the path to individuation. Its really all about detachment, letting go, and killing just isnt necessary. Most people know that its just a metaphor, but you might be surprised at how many people get confused by this because they take it literally. The ‘kill metaphor is apt only in so far as it suggests the degree of severance we need to apply to our detachment. NDM: What's your take on all these Japanese Zen rituals and fancy costumes? Do you think these are necessary or even work in contemporary American culture, or are they more of a turn off? Chuan Zhi: No, the fancy garbs arent necessary. My background is Chinese Chan Buddhism and we have lots of "fancy costumes" as you put it. Its all symbolism, but none of it is necessary for Zen. Thats not to say that the robes and malas, etc., are detrimental to practice. On the contrary, they become part of practice. Why and how is beyond my ability to discuss here. You ask if the rituals and costumes are a "turn off" in contemporary American culture. From my experience with students, I would say its 50-50. Some people love them, some are repelled by them. Ive found that the most serious practitioners are rather indifferent – they can take them or leave them without concern. What is often more objectionable is when people wear Buddhist robes to flaunt some status they perceive themselves as having. There is lots of that going on, both in the West and East. True humility is a hard thing to come by and when one doesnt have it, it stands out. NDM:   What about creating something brand new like an "American Zen. Something that may be more suitable for the western mindset. Less dogmatic, less rigid, more flexible and so on. Maybe get rid of these rituals, roshis, also the chanting in Japanese, also these confusing riddles and koans? Chuan Zhi:   As you are likely aware, almost all Zen/Chan/Buddhism in the US and other western countries continues to be ethnic to the Asian cultures. Many Buddhist temples will not even admit non-Asians who do not speak their language and know their customs. Things are slowly changing, but it will take time – probably hundreds of years – for distinctly North-American, Australian, European, and South-American "brands" to develop. Its an exciting time for the history of Zen in the West, but its also a bit chaotic if not problematic. You say "…Something that may be more suitable for the western mindset. I think we need to distinguish Buddhist training from Zen training. The vast majority of Buddhists in the world are not Zen Buddhists. I might guess that Zen constitutes perhaps less than 1% of practicing Buddhists world-wide, if that. Zen training is devoid of dogma, rigidity and inflexibility. Yes, we have some pretty intense practices we undergo to learn to concentrate, but they are not forced upon us dogmatically, and a good teacher will offer different methods to different people flexibly, according to their needs. I suspect that its partially because Zen is absent of dogma, rigidity and inflexibility that its so unpopular among the general population. People like to have things to cling to – they like rules and regulations and dogma. They like to be told what to do, what to think, and how to behave. I once corresponded with a young man who persistently asked me what we "believe in. I recited to him the four noble truths and explained how we believe we can find all the answers through our own independent effort, etc. He would write back, but what do you believe. I would go into more depth with the eightfold path, the idea that we seek to not believe in anything, but to keep our minds open and awake and in a state of not-knowing, or something like that. He would write back, but what do you believe. He could not grasp the ideas behind Zen. I have had many such encounters with people over the years. You ask about getting rid of rituals. I dont think that will ever happen. People like rituals. We all have rituals that were not even aware of. Every time we take a shower we do it the same way each time, pretty much. Same with washing dishes, driving a car, eating a meal… Rituals are comforting and we can relax into them. There are many rituals in Buddhism that help the devotee focus and concentrate, important precursors to Zen. Chanting, bowing, etc., all have a purpose in helping develop a focused mind. There is also a very real beauty, grace, and harmony to them that enriches our lives. Getting rid of the "riddles and koans" I think also is likely to not happen. People like puzzles. At least some do. They dont work for everyone, but they do for a few. I prefer the Hua Tou method though because its a more pervasive activity and is not fettered with the "game like" aspect of koan study. There are actually quite a few small meditation groups peppering the country that are devoid of all the ethnic Chinese and Japanese and Korean cultural trimmings. I think this is a great way to go. It avoids the distractions of cultural artifacts and allows people to get down to business and meditate. But there are also groups who embrace the beauty of Japanese, Korean, or Chinese Ethnic forms of practice with tremendous success, as measured by the spiritual achievement of their congregations. As long as we dont mistake the finger for the moon it points to, it all seems to work out. NDM: What are your thoughts on some of the recent behavior of Zen teachers like Genpo Roshi? Chuan Zhi: I assume you are referring to the story explained at Dangerous Harvests (  and in the news ( This kind of thing has been going on, probably, since the beginning of organized religion. The reality is that even Zen teachers are human beings just like the rest of us and, as we all know, we ARE animals, with the expected animal urges. It's hard wired into our DNA. But we are also social animals which means we exist within a complex social framework. I think part of the problem arises when people who are not spiritually adept take on the role of Roshi or Master or Guru or some equivalent. There are almost always problems then. The spiritual course of Zen is a steep and difficult one and many get stuck along the way, or even fall backwards, including those who are supposed to be guiding others. Those who reach the top are few and far between, and anyone who claims to have reached ‘the top most certainly hasnt. When we get far enough along on the journey, though, the whole idea of sexual relations does not enter the mind (or the body) neither does the desire for wealth or prestige. There is an important transition Zen practitioners make called Samadhi, or ‘divine union, in which our being becomes consumed with all that is. We merge with the godhead. There is lots written about this, but the experience of it is everything. A Master or Roshi or Guru who has not experienced Samadhi is at a disadvantage when it comes to teaching and coaching others who are wanting to do Zen, for he or she is still subject to the primal forces of worldly desires. He or she will also often mistake unimportant things for important things, unable to differentiate between them. This is not to say that such people can not be effective teachers, but they need to have a high degree of devotion to principals, a firm sense of morality and ethics, and not succumb to the "grandeur of veneration. " NDM:   Do you think that Japanese Zen or even Tibetan Buddhism or Chan Buddhism should implement some new kind of rules for teacher/student relationships? For example, Theravada Buddhism, Spirit Rock has developed a code of ethics for teachers in the Insight Meditation tradition that includes the following paragraphs: We agree to avoid creating harm through sexuality and to avoid sexual exploitation or relationships of a sexual manner that are outside of the bounds of the relationship commitments we have made to another or that involve another who has made vows to another. Teachers with vows of celibacy will live according to their vows. Teachers in committed relationships will honor their vows and refrain from adultery. All teachers agree not to use their teaching role to exploit their authority and position in order to assume a sexual relationship with a student. Because several single teachers in our community have developed partnerships and marriages with former students, we acknowledge that such a healthy relationship can be possible, but that great care and sensitivity are needed. We agree that in this case the following guidelines are crucial: A) A sexual relationship is never appropriate between teachers and students. B) During retreats or formal teaching, any intimation of future student-teacher romantic or sexual relationship is inappropriate. C) If interest in a genuine and committed relationship develops over time between a single teacher and a student, the student-teacher relationship must clearly and consciously have ended before any further development toward a romantic relationship. Such a relationship must be approached with restraint and sensitivity – in no case should it occur immediately after retreat. A minimum time period of three months or longer from the last formal teaching between them, and a clear understanding from both parties that the student-teacher relationship has ended must be coupled with a conscious commitment to enter into a relationship that brings no harm to either party. " Chuan Zhi: Its easy to get carried away with rules, but I must admit that we have a lot of them for the clergy in our order dealing with ethical and moral behavior. Our order has a fairly simple rule in our Canons of Conduct for our clerics regarding sexual relationships. It states: It is a violation of these canons for a student and teacher, priest or practice leader who has a one-on-one practice relationship to have a sexual relationship with a student/sangha member. A sexual relationship is never appropriate between teachers and their students. During retreats or formal teaching, any intimation of student-teacher romantic or sexual relationship or liaison is inappropriate and in violation of these ethical guidelines and subject to disciplinary action. " We could spell out a hundred, or a thousand rules but at some point we need to let common sense be the guide and deal with individual situations as they arise. Centuries ago the Vinay rules of conduct were established and they were added to over the years. Today, there are still thousands of monks who vow to uphold them, yet many of them are inconsequential for today's societies and cultures (like rules on building huts, among other things. People have added to them over the centuries, but not taken any away. Every Buddhist sect has its code of ethics that it's members vow to uphold. The Vinaya rules of the Mahayana, as well as the Patimokkha rules of the Theravadin, are strict and a monastic who is caught offending any of them is subject to extreme disciplinary actions including expulsion from the monastery and defrocking. To give you an idea of how specific and sexually oriented these can be (since you reference the situation with Genpo Roshi and others) here are a few: The following are prohibited, and are listed among the thirteen sanghadisesas of the Patimokkha, the Theravadin code of ethics for monastics: Discharge of semen, except while dreaming, or getting someone to discharge your semen. " Lustful bodily contact with a woman, including kissing or holding hands. " Making lustful remarks to a woman alluding to her genitals or sexual intercourse. " Clearly, the fact that such rules exist is testimony to the fact that there has been at least one instance of "inappropriate discharge of semen. lustful bodily contact" and "lustful comments relating to a woman's genitals or sexual intercourse" at some time in the distant past. hmmm. We clearly need rules, but it may be best if they are generalized and then specific situations dealt with on an individual basis. Perhaps another aspect of the problem is that there is really little to no oversight on a Roshi, Master, Guru, etc., in the West. They act as autonomous voices and as such can pretty much do what they please. There is nobody to expel them, reprimand them, or even to guide them on the difficult job they have of ministering to others. I don't know that more rules will actually help out the problems we're seeing in contemporary Westernized Zen. The more people who can be aware of what's going on and make it known to those who are new to the western Zen "culture" the better. I suspect that if we could have Zen without "masters" we might see more people mastering Zen. NDM: The Dalai Lama of Tibet gave an address in 1994 where he addresses this issue.  Do you agree with that part where he encourages students of teacher abuse to speak out on matters like this in public? Specifically, he said, Particular concern was expressed about unethical conduct among teachers. In recent years both Asian and Western teachers have been involved in scandals concerning sexual misconduct with their students, abuse of alcohol and drugs, misappropriation of funds, and misuse of power. This has resulted in widespread damage both to the Buddhist community and the individuals involved. Each student must be encouraged to take responsible measures to confront teachers with unethical aspects of their conduct. If the teacher shows no sign of reform, students should not hesitate to publicize any unethical behavior of which there is irrefutable evidence. This should be done irrespective of other beneficial aspects of his or her work and of one's spiritual commitment to that teacher. It should also be made clear in any publicity that such conduct is not in conformity with Buddhist teachings. No matter what level of spiritual attainment a teacher has, or claims to have, reached, no person can stand above the norms of ethical conduct. In order for the Buddhadharma not to be brought into disrepute and to avoid harm to students and teachers, it is necessary that all teachers at least live by the five lay precepts. In cases where ethical standards have been infringed, compassion and care should be shown towards both teacher and student. " Chuan Zhi: Yes, I agree with this wholeheartedly and I think the vast majority of Buddhist teachers would as well. If not, Buddhism is doomed! NDM: Are there times when it would be better to keep matters like this private. For example recently when Lama Choedak Rinpoche was caught red handed he said. "Every single one of us makes mistakes and it is up to each of us to forgive.   He also asked for privacy. Chuan Zhi: When I read that I had to re-read it a couple times to make sure what I had read was accurate because it seemed so out of place. Yes, there are times to keep things private. when we are dealing with the spiritual relationship between teacher and student. That is sacred territory. However when there is blatant abuse of "office" going on, secrecy is no longer an issue. If harm is being done it is the moral duty of anyone who is witness to it to speak out. If they dont, who will? NDM: Should he be forgiven, allowed to continue teaching or should he disrobe the way Genpo Roshi did? Chuan Zhi: Its not really my place to comment on the affairs other spiritual leaders, especially those from other religious traditions. I do not know Choedak Rinpoche and cannot base my remarks on anything but what I have read in the public media. Should he disrobe? I think this all depends on him and his sangha. He is also a human being, just like the rest us. He is also dealing with the same issues we are all dealing with as human beings. I would rather see him grow through this experience, deepen his commitment to his spiritual path, see him changing himself and providing the appropriate support to his congregation that he has committed to than to throw the whole thing down the drain. Whether he goes in this direction, or is able to, is up to him and whatever encouragement/discouragement he receives from his sangha. We need to remember that there are no saints. If there are, I haven't met one. And I don't think we need saints in order to gain the tremendous benefits from Zen and other mystical religious traditions that are there for us. Spiritual practices dont make us into perfect people. They make us into more fulfilled people. The problems arise when we put our teachers on pedestals. We glorify them and endow sainthood upon them, metaphorically speaking. Bad idea. It's frequently harmful for the students, and it's especially harmful on those who sit upon those pedestals who lack the spiritual awareness to not be affected by being there. While some are forced to sit upon them, others seek to attain them. I think ultimately the gatekeepers of the Dharma must be the people at large, not those who pose as iconic representations of Buddha, advertising their vast accomplishments in academic training or tutelage under some famous person, or those who flaunt their titles and degrees, attesting to their qualifications for such a lofty post. When we have ordinations in our order, the title we bestow on our clerics is not Master or Guru or Roshi, it's Kalyanamitra, which means "spiritual friend. It eliminates any hierarchy of relationship on the spiritual journey which we are all on. It also mitigates the isolation that clerics can endure from being seen as "special" or "advanced" in some way. There are many people like Genpo Roshi and Choedak Rinpoche who have active ministries and who make tremendous errors. None of these teachers would be where they are if they did not also have many fine attributes as teachers. These two prominent teachers have both made some big mistakes as human beings. Its part and parcel of being human, and its also the way we learn and grow. Where each of them goes and what happens next is not a matter for us to decide, but for them and their sanghas to work out together. My personal feeling is that if we all just realize that we're all seekers on the Path, all at different places on it, and that none of us are above another in any fundamental way, then everything will work out. But can we do that? It gives me solace to reflect that in a mere billion years as the sun begins to enter old age preparing to become a red giant, all life on earth will have vanished. In the overall scheme of things, none of this is so important is it? But while were around for this short time to witness this amazing thing called Being, doesnt it behoove us to uncover all we can about it? Ultimately, thats the intent of a spiritual life.

Zhi You Yun Zhi Dao movie maker. Stars: Xuan Huang, Caiya Yang, Lydia Peckham and Xun Fan. Writer: Ling Zhang Director: Feng Xiaogang Rating: ★ ★ ★ ½ There are two clear reasons for Only Cloud Knows to exist – to wring distraught tears from every ounce of its ill-fated romantic melodrama and to sell the spectacular New Zealand countryside as the best possible backdrop to said sadness. Veteran filmmaker Feng Xiaogang is working on a smaller, more intimate scale than some of his past populist pics (Aftershock, 2010; I Am Not Badame Bovary, 2016; Youth, 2017) but the directors feel for sellable sentiment and capital-E emoting remains as solid as ever. Based upon the true story of one of the directors friends, Only Cloud Knows follows distraught widower Sui ‘Simon Dongfeng (Xuan Huang) as he recounts a life spent loving his late wife Luo ‘Jennifer Yun (Caiya Yang) across both islands of Aoteoroa. The diaspora experience has been a central theme of many of Fengs works, dating back to his directorial debut, the TV series A Native of Beijing in New York (1993) others include the LA-set rom-com Be There or Be Square (1998) and If You Are The One (2008) featuring Japans northernmost island, Hokkaido. Working from a script penned by acclaimed author Ling Zhang, the narrative is split in three distinct acts. The first hour covers those happy days spent by the lovers in the Otago township of Clyde, making enough of a living from the small bergs only Chinese restaurant while coping with an increasing number of existential tragedies (not least of which is an extended sequence in which the pair weep tears for days as they cope with their old dogs particularly painful passing. The second hour recalls the earliest days of their romance in late 1990s Auckland, when Simon had a mullet and played the flute, Jennifer thought herself unfit for marriage only to be won over by his persistence and some spontaneous gambling sets them up for life together. The final passage relentlessly pulls at the heartstrings, with the cancer-riddled Jennifer being held in her final hours by a distraught Simon (all of which he recounts to a very patient charter boat captain, who responds appropriately by taking a big swig from his hip flask. Support players liven up the occasionally heavyhanded scenes between the lovebirds, notably the terrific Lydia Peckham as waitress-turned-bestie Melinda and renowned Chinese actress Xun Fan as landlady Ms Lin, whose own sad memories supply a rewarding subtext. Shot through the prism of grief and memory, Oscar-nominated DOP Zhao Xiaoding (House of Flying Daggers, 2004; Children of The Silk Road, 2008; The Great Wall, 2016) borrows a rich, primary-colour palette from the master of grand weepies, Douglas Sirk; plot wise, the other clear inspiration is Arthur Hillers Love Story (1970. Those not in tune with the ripe pleasures to be had from time-shifting romantic tragedies will struggle to make the final handkerchief-filling scenes; if The Notebook, The Lakehouse and/or Somewhere in Time are kept in a drawer under your television, Only Cloud Knows is for you.  Despite the cast and crews best efforts, the true on-screen stars are the green fields, rugged mountains and autumnal shades of The Land of The Long White Cloud; shepherded into life with the aid of The New Zealand Film Commission, the dreamy drama represents another international co-production triumph for the progressive local sector.

Zhi You Yun Zhi Dao movie database. Zhi You Yun Zhi Dao movie page. Zhi you yun zhi dao movie download. Photos Add Image Add an image Do you have any images for this title? Learn more More Like This Action, Comedy 1 2 3 4 5 6 7 8 9 10 6. 2 / 10 X Nan, a member of the Mainland's police force travels to Hong Kong with her sidekicks to track down a deadly gunrunner. Director: Alfred Cheung Stars: Carol 'Do Do' Cheng, Waise Lee, Drama 6. 8 / 10 Shapely mainland Chinese police inspector Cousin is forced to work with a Hong Kong cop, fighting against him almost until the end credits roll, when she reveals more than her Communist. See full summary  » Tony Ka Fai Leung, 6. 7 / 10 After losing their lottery winnings during the bank's closure, the Biu family's luck changes again as Bill's job promotion and daughters' education and work careers sent them and the entire. See full summary  » Clifton Ko Bill Tung, Lydia Shum, Elsie Chan Crime 7. 7 / 10 Michel is released from jail after serving a sentence for thievery. His mother dies and he resorts to pickpocketing as a means of survival. Robert Bresson Martin LaSalle, Marika Green, Jean Pélégri Thriller 7 / 10 A bumbling pair robs a bank, taking everyone inside hostage when it goes wrong. However, one of the hostages turns out to be a notorious wanted criminal and he takes over the hostage situation. Tung-Shing Yee Lung Ti, Tony Chiu-Wai Leung, Tony Ka Fai Leung Edit Storyline Policewoman Cheng is given a top-secret assignment: to protect old Mr. Chien, a Communist Party Central Committee member in Hong Kong. Plot Summary Add Synopsis Details Release Date: 11 June 1993 (Hong Kong) See more  » Also Known As: Her Fatal Ways 3 Company Credits Technical Specs See full technical specs  ».

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Zhi you yun zhi dao movie trailer. December 21, 2019 8:16PM PT A Chinese émigré travels New Zealand with his wife's ashes, reliving their relationship, in Feng Xiaogang's shamelessly mushy weepie. To international audiences more accustomed to the relative restraint of Chinas arthouse exports, “Only Cloud Knows, ” a slab of toothcrackingly sentimental mooncake from regular national box-office conqueror Feng Xiaogang, might come as a bit of a surprise. This episodic, determinedly winsome love story, told in honeyed flashback, follows a grieving husband as he journeys to the places of significance to his beloved, dead wife across their adoptive New Zealand homeland. The locations are stunning, the actors attractive and Feng — initially a comedy director, though hes branched out in recent years to historical epics like “Back to 1942” and dramas like 2017s record-breaking “Youth” — did not get where he is without learning a thing or two about playing an audiences responses. So while your rational mind is rebelling against its more shameless manipulations, your hands may well be scrabbling through your bag for tissues, napkins, store receipts, candy wrappers — anything to mop up a flood of saltwater tears so deep, its possible a whole pod of whales (a recurring motif) lives within it. It starts with a shellshocked Sui Dongfeng, aka Simon ( Huang Xuan, from Fengs “Youth”) moving soundlessly through his Auckland home trying to summon the ghost of his pretty wife, Yun Luo aka Jennifer ( Yang Caiyu, also from “Youth”. She does briefly appear, but after a chaste hug and a bit of tidying (misty though its view of fateful, soulmate-style love is, the film has a fairly retrograde idea of a womans role) and slips away again, leaving Simon bereft. And so he embarks on his very, very sentimental journey, though New Zealands picturesque North and South Islands, to revisit the places where they made such sweet memories, and to scatter her ashes. Although this modern-day journey is the films basic narrative, it is really just a framing device for a movie that, like Simon, lives in the past. And so the real tale is told in two gluttonous series of flashbacks of which, awkwardly, the first is set later in time, detailing the newlyweds moving to a small town called Clyde and opening a Chinese restaurant, while the second covers the couples meet-cute as young immigrants to Auckland from Beijing. These reminiscences are suspended in the amber romance of DP Zhao Xiaodings outrageously pretty photography, petted ceaselessly by Dong Gangs omnipresent, emotive score, and usually cued by someone happening into a slant of golden light, assuming a faraway look and saying, “I remember the very first time I met her…” If Dongs music spares us a harp glissando to transport us into the past, its almost the only trick in the old-school melodrama box it does not use. The most curious facet of “Only Cloud Knows” might just be its incuriosity. Despite an evident entrancement with the ribbons of roadways that trail through New Zealands rolling hills, and the cattle-dotted fields that surround the couples new home, there is very little here that approaches anything like commentary on the struggles or rewards of the Chinese expatriate lifestyle in New Zealand. Though we know they both grew up in Beijing, we never find out exactly why either moved away, much less why specifically to this far-flung land. In Clyde they make exactly one local friend, Melinda (Lydia Peckham) a sparky waitress with an adventurous spirit whose world travels occasionally give Jennifer a little sigh of envy. The rest of their time is spent making the restaurant a success, doing nice little things for each other and playing with their smart, scruffy, rescue dog, Blue. At this point, their oddly self-contained life is one of such picture-perfect tweeness that wed know tragedy — human and canine — awaited even if the lightly portentous minor-key piano accompaniment didnt basically skywrite that fact across the massive South Island heavens. Across this and the earlier time frame, in which Jennifer and Simon meet while both renting rooms from kindly widow Mrs Lin (Feng regular Fan Xu) the film traces their friction-free relationship with plodding fidelity. But though the story is loosely based on the real-life experience of one of Fengs close friends and collaborators — or maybe because of that — it feels ethereally divorced from reality. Jennifer, despite Yang Caiyus best efforts and unerring ability to locate the loveliest light to gaze sadly into, is a sliver of a character, whose air of haunted melancholy, and need for “protection” are frequently mooted, but never really explained, until the films unsatisfying coda. That final revelation is, however, delivered by the wonderful Zhao Shuzhen, so beware that just when you might have put away the tissues for good, the grandmother from “The Farewell” is going to show up to wring a few more out of you. Schematic and manipulative as it is, as a kind of team-effort between the New Zealand Tourist Board and whatever the Chinese equivalent of Hallmark is, “Only Cloud Knows” is, in the moment, undeniably effective at jerking tears. If it does anything like the numbers that Fengs films have done in the past, expect reports of mass dehydration. The Sundance Film Festival is fighting a battle thats been building for several years, and what its fighting for can be summed up in one word: relevance. What makes a Sundance movie relevant? In a sense, the old criteria still hold. Its some combination of box-office performance, awards cachet, and that buzzy, you-know-it-when-you-see-it thing of. When Tim Bell died in London last summer, the media response was largely, somewhat sheepishly, polite: It was hard not to envision the ruthless political spin doctor still massaging his legacy from from beyond the grave. “Irrepressible” was the first adjective chosen in the New York Times obituary. “He had far too few scruples about who. After three weeks in theaters, Sonys “Bad Boys for Life” is officially the highest-grossing installment in the action-comedy series. The Will Smith and Martin Lawrence-led threequel has made 291 million globally to date, pushing it past previous franchise record holder, 2003s “Bad Boys II” and its 271 million haul. The first entry, 1995s “Bad Boys, ”. World War I story “1917” dominated the BAFTA film awards, which were awarded Sunday evening at Londons Royal Albert Hall with Graham Norton hosting. The wins for “1917” included best film, best director for Sam Mendes and outstanding British film. The awards are broadcast on the BBC in the United Kingdom and at 5 p. m. “1917, ” Sam Mendes World War I survival thriller, dominated at the 73rd British Academy of Film and Televisions Film Awards with seven wins including best film and best director. “Joker, ” meanwhile, which went into the BAFTAs with the most nominations, 11, won three awards including best actor for Joaquin Phoenix. “Parasite” picked up two awards. ] Every summer, more than 1, 000 teens swarm the Texas capitol building to attend Boys State, the annual American Legion-sponsored leadership conference where these incipient politicians divide into rival parties, the Nationalists and the Federalists, and attempt to build a mock government from the ground up. In 2017, the program attracted attention for all the wrong. Box office newcomers “Rhythm Section” and “Gretel and Hansel” fumbled as “Bad Boys for Life” remained champions during a painfully slow Super Bowl weekend. Studios consider Sundays NFL championship a dead zone at movie theaters since the Super Bowl is the most-watched TV event of the year. And 2020 proved no exception. Overall ticket sales.


Guang Nian Zhi Wai - G. E. M. Tang (LIGHT YEARS AWAY) Lyrics Gan shou ting zai wo fa duan de zhi jian Ru he shun jian dong jie shi jian Ji zhu wang zhe wo jian ding de shuang yan Ye xu yi jing mei you ming tian Mian dui hao han de xing hai Wo men wei xiao de xiang chen ai Piao fu zai yi pian wu nai Yuan fen rang wo men xiang yu luan shi yi wai Ming yun que yao wo men wei nan zhong xiang ai Ye xu wei lai yao yuan zai guang nian zhi wai Wo yuan shou hou wei zhi li wei ni deng dai Wo mei xiang dao wei le ni wo neng feng kuang dao Shan beng hai xiao mei you ni gen ben bu xiang tao Wo de da hao wei le ni yi jing feng kuang dao Mai bo xin tiao mei you ni gen ben bu zhong yao Yi shuang wei zai wo xiong kou de bi wan Ju gou di dang tian xuan di zhuan Yi zhong zhi mi bu fang shou de jue jiang Ju dian ran suo you xi wang Yu zhou pang bo er leng mo Wo men de ai wei xiao que shan shuo Dian bo que ru ci wang wo Ye xu hang dao yi wai shi xing bu lai de meng Luan shi yi wai shi chun cui de xiang yong Xiang yu luan shi yi wai wei nan zhong xiang ai Wo mei xiang dao.

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