MYSTICAL BUDDHISM. 2] 
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. 
“Tf 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 eon of destruction and 
renovation, let him devote himself to that quietude which 
springs from within.” 
Then, in the Mahd-parinibbdna-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 :— 
“T 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 
