using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Summer 2007
summer 2007| 70 |buddhadharma tions. In the midst of their own immense hardships, they began to teach Westerners the ancient wisdom and practices of Bud- dhism that had been carefully preserved behind the Himalayas for more than a thousand years. In Tibet, there were well-established procedures for becoming a monk or nun; there was also support for monasteries and a formal etiquette for reverential behavior toward monks by the laity. The refugee monks were not equipped to advise young Western women and men on how to manage their marital affairs, their children, and their impatient inter- est in Buddhist liberation. Yet they were nevertheless surrounded by young West- erners hungry for the dharma and they were doing their best to respond. The monks adapted quickly and transformed this burgeoning interest into support and funding for Buddhist monasteries, cen- ters, publishing companies, and dharma businesses that sprung up in Nepal, India, and the industrialized countries of the world. Young Westerners like Daja’s mother had no background or cultural context for Buddhism. Therefore, they simply projected onto Buddhism their own romantic presuppositions, dreams, and expectations. They thought that nonat- tachment meant rejecting all responsi- bilities for others and refusing to deal with the ordinary, difficult challenges of human relationships. As Daja explains in his book: “My mother would say it was karma, that in past lives she was Bud- dhist and was destined to be Buddhist in this one. Doing so meant leaving her old life and all that went with it behind, my father and me included. I could never accept that explanation. Karma doesn’t absolve people from responsibilities. Bud- dhism doesn’t mean turning your back on family in the name of disavowing rela- tionships and attachments. That is a con- voluted understanding of Buddhism.” But in those days, we all used the Buddhist doctrine of nonattachment as a spiritual justification for selfishness. Still, there were also many, like Daja’s mother, who stuck with Buddhism and received a proper training and education through which they could benefit many other aspiring Buddhists and make their own contributions to the world. What is so wonderful about Daja’s story, and what makes this book so FREEDHARMABOOKS LAMA YESHE WISDOM ARCHIVE PO BOX 356 • WESTON, MA 02493 info@LamaYeshe.com www. LamaYeshe.com Overcoming Your Mental Bureaucracy A Five-Day Meditation Course EGO, ATTACHMENT AND LIBERATION