Lee was the CEO of the Buddhadharma
International Trust - International Non Profit Organization for education, medical relief work and propagation of the Buddhadharma
His writing has appeared in Free Inquiry, UUWorld, Buddhadharma
, and Fantasy & Science Fiction magazines, and in the Boston Globe and Lowell Sun.
It helps too that he brings us many living titans of the Buddhadharma
, including the aforementioned Thrangu Rinpoche, Her Eminence Khandro Rinpoche, the 7th Dzogchen Ponlop Rinpoche, His Eminence Tai Situ Rinpoche, Lama Ole Nydahl, Ani Tenzin Palmo, Chokyi Nyima Rinpoche, Traleg Rinpoche, Shambhala acharyas Mitchell Levy and Judith Lief, and part-time filmmaker Dzongsar Khyentse Rinpoche (director of 1999's The Cup and 2003's Travellers & Magicians).
In the genre of introductory books on Buddhism, one can find scores of religious studies books that succeed to one degree or another in summarizing the buddhadharma
. And one can find quite a large number of missional books aimed at critiquing Buddhism from a Christian point of view--and even suggesting ways a Christian might talk about his or her faith to a Buddhist.
The final stage in his spiritual path was what he describes as his "complete and public devotion to the Buddhadharma
as a spiritual practice and way of life" which was "not made fully explicit" in his writings until the 2003 publication of Turning the Wheel: Essays on Buddhism and Writing (xv).
According to Dzigar Kongtrul in his book Light Comes Through: Buddhist Teachings on Awakening to Our Natural Intelligence, "The reason we study and practice the buddhadharma
is to learn how to work with our minds.
(12.) In 1928 AD, for the first time Dharmaditya Dharmacarya (Jagatman Vaidya) proposed in his magazine Buddhadharma
va Nepalabhasa to celebrate the New Year's day of Nepal Sam.
Their topics include noise along the network: a set of Chinese Ming embroidered thangkas in the Indian Himalayas, nation founder and universal savior: Guanyin and Buddhist networks in the Nanzhao and Dali kingdoms, the transmission of the Buddhadharma
from India to China: an examination of Kumarajiva's transliteration of the Dharanus of the Saddharmapundarikasutra, how the dharma ended up in the Eastern Country: Korean monks in the Chinese Buddhist imaginaire during the Tang and early Song, the rebirth legend of Prince Shotoku: Buddhist networks in ninth-century China and Japan, and bodily care identity in the Buddhist monastic life of ancient India and China: an advancing purity threshold.
The Buddhist-ethical path (itself contentional vis-a-vis contemporary secular rationalism) is in this sense also dialectical, and local epistemic schemas revise to newly-contextualized ones given an incremental access to Buddhist insight, as indeed the "84,000 teachings of the Buddha," upoya or skillful means teachings, and the many vehicles of the buddhadharma
make explicit, and as Garfield suggests above (and as I also have, in Part One, with regard to the normativity of suicide in the Buddhist-textual record).
Because of the examples set by the bodhisattva kings and ministers of our country, all our people irrespective of status--high, medium or low- has tremendous reverence and love for India, the land of exalted beings, extraordinary land whence the Buddhadharma
arrived in Tibet.
Thus, inquisitive CT specialists, seeking to read Christian texts in dialogue with Buddhist texts, will ask how the Buddhadharma
, teaching about the life of Enlightenment, speaks also of that process of turning back to God that builds the theological virtues of faith, hope, and love.
They gathered to discuss the problems involved in the transmission of the Buddhadharma
from East to West, and particularly those focusing on the role and ethical responsibilities of spiritual teachers.