10 MYSTICAL BUDDHISM. 



the oldest portions of the Tripitaka, we find it stated that 

 Gautama Buddha gained adherents by performing three thou- 

 sand five hundred supernatural wonders (in Pali patihariya) . 

 These were thought to be evidences of his mission as a great 

 teacher and saviour of mankind ; but the part of the narrative 

 recording these, although very ancient, is probably a legendary 

 addition of later date. It is interesting, however, to trace in 

 other portions of the first literature, the development of the 

 doctrine that Buddhahood meant first transcendent know- 

 ledge, and then supernatural faculties, and finally miraculous 

 powers. 



In the Akkanheyya Sutta (said to be written in the fourth 

 century B.C.) occurs this remarkable passage, translated by 

 Professor Rhys Davids (p. 214) : 



"If a Monk should desire through the destruction of 

 the corrupting influences (asavas), by himself, and even in 

 this very world, to know and realise and attain to Arhatship, 

 to emancipation of heart, and emancipation of mind, let him 

 devote himself to that quietude of heart which springs from 

 within, let him not drive back the ecstasy of contemplation, 

 let him look through things, let him be much alone. 



" If a Monk should desire to hear with clear and heavenly 

 ear, surpassing that of men, sounds both human and celestial, 

 whether far or near ; if he should desire to comprehend by 

 his own heart the hearts of other beings and of other men ; 

 if he should desire to call to mind his various temporary 

 states in the past, such as one, two, three, four, five, ten, 

 twenty, a hundred, a thousand, a hundred thousand births, or 

 his births in many an age and aeon of destruction and 

 renovation, let him devote himself to that quietude which 

 springs from within." 



Then, in the NaM-parinibldna-sutta (i. 33) occurs the 

 following : 



' ' At that time the Blessed One as instantaneously as a 

 strong man would stretch forth his arm, or draw it back again 

 when he had stretched it forth vanished from this side of the 

 river, and stood on the further bank with the company of the 

 brethren." 



And, again, the following : 



" I call to mind, Ananda, how when I used to enter into an 

 assembly of many hundred nobles, before I had seated myself 

 there, or talked to them, or started a conversation with them, 

 I used to become in colour like unto their colour, and in voice 

 like unto their voice. Then, with religious discourse, I used 

 to instruct, incite, and quicken them, and fill them with 

 gladness. But they knew me not when I spoke, and would 





