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
43 fall 2 00 8 buddhadharma: the practitioner’s quarterly Just prior to attaining enlightenment, the Buddha Shakyamuni is said to have fended off the many attacks of the demon Mara, which took the form of aggression and temptations. Buddha Shakyamuni – Life Story Artist and lineage unknown Buryatia (Siberia), 19th century Buddhadharma: When you talk about the analysis coming out of the Middle Way, the Madhyamaka, do mean something like Nagarjuna’s statement, “To whomever emptiness is pos- sible, all things are possible”? ari Goldfield: Yes, very much so. Glenn Wallis: It’s one thing to lay out premises establishing that the nature of reality is such and such and the capac- ity of realized meditators is such and such, so that logically, tautologically, we could say that miracles or supernatural events are possible. But what about in actual reality? When we talk about stories of miracles and so forth, it’s important to remember that we’re talking about stories. And yes, we can start asking questions about how a given miracle functions in a story, what kind of response it is trying to catalyze in its audience. But to say that, given the nature of reality and the possibility of meditative accomplishment, such miracles should be possible is specu- lative. It’s a story. I’ve been around Buddhists for thirty-five years. I’ve never seen any- thing close to what we might call miraculous in that sense of manipu- lating reality. We all manipulate real- ity. It’s why we have hands. It’s why we have organs of speech. We can change things with our words and create new realities. In fact, we’re master manipulators. That’s one of our problems. But to say that we can manipulate reality in special ways unavailable to most people? Is that a rhetorical claim intended to attract people to certain teachings because of their power, or is it an actual claim about what’s possible in the real world? ari Goldfield: To say that the mira- cles we read about in the teachings are possible doesn’t mean that one accepts prima facie all stories and abandons one’s intelligence. To my mind, Glenn brings up the need to look at any particular story from a pedagogical per- spective. The great Tibetan yogi Milarepa said that miracles are performed for specific reasons: to reverse someone’s lack of faith, to point out the fruition to a student, or to enhance one’s own experience. I’ve met people who have seen teachers perform miracles, and I’ve seen some things that I would consider quite extraor- dinary, things that would not happen normally. Naturally, (itemno.699)collectionofruBinmuSeumofart(acc.#p1998.14.4)