26 SIR MONIER MONIER-WILLIAMS. 
the acquisition of certain supernatural powers, of which the 
following are most commonly enumerated :—(1) Animan, ‘‘ the 
faculty of reducing the body to the size of an atom”; (2) 
Mahiman, or Gariman, “increasing the size or weight at will” ; 
(3) Laghiman, ‘‘ making the body light at will”; (4) Prapti, 
‘reaching or touching any object or spot, however apparently 
distant’; (5) Prakamya, “ unlimited exercise of will’’; (6) 
Isitva, “ gaining absolute power over one’s self and others”? ; 
(7) Vasita, ‘bringing the elements into subjection” ; (8) 
Kamavasayita, “the power of suppressing all desires.” 
A Yogi who has acquired these powers can rise aloft to the 
skies, fly through space, pierce the mysteries of planets and 
stars, cause storms and earthquakes, understand the language 
of animals, ascertain what occurs in any part of the world, 
or of the universe, recollect the events of his own previous 
lives, prolong his present life, see into the past and future, 
discern the thoughts of others, assume any form he likes, 
disappear, reappear, and even enter into another man’s body 
and make it his own. 
Such were some of the extravagant ideas which grew with 
the growth of the Yoga system, and all these exist in the 
later developments of Buddhism. The Buddha himself is 
fabled by his followers to have ascended to the Trayas-trinsa 
heaven of Indra, walked on water, stepped from one mountain 
to another, and left impressions of his feet on the solid reck ; 
although in the well-known Dhamma-padu it is twice de- 
clared (254, 255), “ There is no path through the air.” 
Of course it was only natural that, with the development of 
Buddhism and its association with Saivism, the Buddha him- 
self should have become a centre for the growth and accumula- 
tion of supernatural and mystical ideas. It is in this way 
that the later doctrine makes every Buddha have a threefold 
existence or possess three bodies, much in the same way as 
in Hindiism three bodies are assigned to every being. 
The first of the Buddha’s bodies is the Dharma-kaya 
“body of the Law,” supposed to be a kind of ethereal 
essence of a highly sublimated nature and co-extensive with 
space. This essence was believed to be eternal, and after 
the Buddha’s death, was represented by the Law or Doctrine 
(Dharma) he taught. Its Brahmanical analogue is probably 
Brahman, ‘‘ the Universal Spirit,’ which, when associated 
with Illusion (or the Karana-sarira), may assume a highly 
ethereal subtle body, called Linga-sarira. 
The second body is the Sambhoga-kaya, “body of con- 
scious bliss,’? which is of a less ethereal and more material 
nature than the last. Its Brahmanical analogue appears to be 
