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 : Fall 2008
39 fall 2 00 8 buddhadharma: the practitioner’s quarterly very unstable, and I have very strong likes and dislikes. Really, I’m just a human being trying to figure out how to ease pain and how to become a little bit more acceptable to people around me. We are all uncut dia- monds; we’ve got rough edges.” As for being the reincarnate of a holy man, Choegyal shrugs the notion off completely. “It’s bullshit, I don’t believe it. As far as I’m concerned, it’s the greatest mistake of the century. From a Buddhist perspective, we are all reincarnates. That part I believe. But being a special person is bullshit. I don’t consider myself special. I’m just like you. I want hap- piness. I don’t want suffering. I think it was a sheer accident that I was chosen.” Having been raised under the influences of both Tibetan Buddhism and Christianity, Choegyal displays a lot of doubt when it comes to the subject of religion. “Religious tradition is here to help us—to help us transform from a rough person to a gentle person, from a selfish person to somebody who can think of other people and develop altruism. It’s all there, but it’s so twisted. Religion is fossilized and dominated by institu- tions. The wrong interpretation of freedom can destroy you, your family, and your community,” he says. “Say somebody is very angry. He doesn’t listen to reason, and his excuse for not restraining himself is to say, ‘I’m free. I can do whatever I want.’ We are becoming noble savages.” He pauses, then adds thoughtfully, “I am a very humble follower of a guy called Gautama Buddha. What he taught makes sense to me in my experience as a sixty-something- year-old man. But I don’t go to temples, nor do I say prayers at home. Going to the temple every morning is nothing. Even a dog can go to the temple. And anyone with a little bit of money can make an offering. I also don’t call myself a Bud- dhist. By labeling myself, I would have reified something that can be very easily misunderstood.” He cites Shakespeare, from Romeo and Juliet: “A rose by any other name would smell as sweet.” It’s close to midnight, and the tea that Rinchen brought us earlier is cold. “I think we have too many monks here,” Cho- egyal says, referring to the hundreds of robed young Tibetan men who mill the streets outside amid dozens of hippies, lep- ers, cows, dogs, jewelry stands, and Internet cafes. “They’re in monks’ robes, but they behave in funny ways. Their hearts are not in it. We are operating in a very peculiar situation— we are in exile. I love Tibet, and I really wish success to our cause and our people, but I’m very concerned with the way we are heading. Whatever we do in life, we have to love it or leave it. If each individual realizes his or her potential and tries to transform and becomes less selfish, I think we’ll have a wonderful future, a wonderful Tibet.” His students call him TC. He discourages any reverence toward him for being the brother of a holy man. LisakaTayamaCourTesyofuniversiTyofsanfranCisCo