When your family doesn't understand your practice
Most of the Buddha's lay followers lived in households that did not share their practice, and the suttas assume it rather than lament it. They name good friendship as the outside support that helps practice most. DharmAI would add that such a friend need not be anyone at your table. They are also wary of the urge to argue a view into someone. The counsel is unspectacular: practice, and let the results be the argument. If the tension is really about a parent's fear of losing you, that is a conversation the suttas can steady but not have for you.
What the suttas say
“Taking into account exterior factors, mendicants, I do not see a single one that is so very helpful as good friendship for a trainee mendicant who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke. A mendicant who has good friends gives up the unskillful and develops the skillful.”
Good friendship named as the outside support that helps a trainee most. DharmAI reads it as answering loneliness in practice with where to look for company; that such a friend need not be someone one lives with is DharmAI's reading, not the sutta's.
Where this stops: Said to monks about companions in the training, not to householders about a partner or family. Never imply that a partner or family who do not practise are failing as friends or should be replaced, or that someone without dharma friends is failing; beside a partner, it speaks only to finding company in practice elsewhere.
Iti 17:2.1–2.2 · A Trainee (2nd)
“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato bāhiraṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, kalyāṇamittatā. Kalyāṇamitto, bhikkhave, bhikkhu akusalaṁ pajahati, kusalaṁ bhāvetī”ti.
where each takes the other as a fool. Relying on others they state their contention, desiring praise while claiming to be skilled. Addicted to debating in the midst of the assembly, their need for praise makes them nervous. But when they’re repudiated they get embarrassed;
The anatomy of the argument — praise-seeking, anxiety, embarrassment, fault-finding — as fresh as any comment thread.
Where this stops: Never a reason to keep quiet about a real harm.
Snp 4.8:2.2–3.3 · With Pasūra
Bālaṁ dahantī mithu aññamaññaṁ; Vadanti te aññasitā kathojjaṁ, Pasaṁsakāmā kusalā vadānā. Yutto kathāyaṁ parisāya majjhe, Pasaṁsamicchaṁ vinighāti hoti; Apāhatasmiṁ pana maṅku hoti,
Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom.
Nakula's parents — the Buddha's picture of a good partnership.
Where this stops: A picture of a partnership both people want; not a standard to measure a partner who broke faith against, and not a reason to stay.
AN 4.55:3.1 · Equality (1st)
Ākaṅkheyyuñce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti.
Saying, ‘Such is an elephant, not such! Such is not an elephant, such is!’ they punched each other with their fists. At that, the king was pleased. In the same way, mendicants, the wanderers of other religions are blind and sightless. They don’t understand what is beneficial or what is not beneficial, nor what is the truth and what is not the truth. That’s why they are fighting, quarreling, and disputing, continually wounding each other with barbed words.
The blind men and the elephant, in its canonical form and with its actual conclusion.
Where this stops: The sutta is about sectarian wanderers, not about all views being equally partial; it does not say the Buddha's teaching is one more hand on the elephant.
Ud 6.4:30.1–31.3 · Followers of Various Other Religions (1st)
Te ‘ediso hatthī, nediso hatthī; nediso hatthī, ediso hatthī’ti aññamaññaṁ muṭṭhīhi saṁsumbhiṁsu. Tena ca pana, bhikkhave, so rājā attamano ahosi. Evamevaṁ kho, bhikkhave, aññatitthiyā paribbājakā andhā acakkhukā. Te atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti. Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
In the same way, I have taught a simile of the teaching as a raft: for crossing over, not for holding on. By understanding the simile of the raft, you will even give up the teachings, let alone what is not the teachings.
The raft — the teaching itself is not to be clung to.
Where this stops: Said to a monk who had misread the Dhamma as licensing sensual pleasure; letting go even of the teachings means not grasping them, not discarding them.
MN 22:13.26–14.1 · The Simile of the Cobra
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.