A History of Indian Literature v2.c19.s3.t1.59

v2.c19.s3.t1.59

In point of time the separate Suttas are often far removed from one another. While in some Suttas of the Majjhima-nikāya, as in the ancient parts of the Mahā-Parinibbāna-Sutta, the Buddha appears purely as man and teacher, and only speaks of himself as of an ordinary mortal, who has gained certain knowledge, and who looks forward to entering into complete Nirvāṇa, and while, for instance in Suttas 26 and 36,¹ he relates in simple language a part of his auto-biography, free from all miracles, in other Suttas (*e.g.*, No. 12) all kinds of magic powers and absolutely divine qualities are ascribed to Buddha. In the "Sutta of the astonishing events and miracles" (No. 123) the conception and birth of the Bodhisatta is described with all the miracles as they are known in the Buddha legend of the later non-canonical works (Nidānakathā, Lalitavistara, etc.), and as we have already found them in the Mahā-Apadāna-Sutta of the Dīghanikāya.² It is not rare in the Suttas for the Buddha, or even a saint like Moggallāna, to disappear, and "as a strong man stretches out his contracted arm or contracts his outstretched arm," to appear suddenly in the world of the gods or in Brahman's heaven (*e.g.*, Nos. 37, 49 and often elsewhere). One Sutta (No. 49) claims to prove absolutely that Buddha is mighty and exalted above all gods, even above the highest Brahman. Though in most of the speeches Buddha appears as the spokesman, yet in some of them disciples of Buddha are the principal speakers (*e.g.*, Nos. 15, 43 and 44). Not infrequently one of the disciples answers a question, but then lets Buddha confirm the correctness of the reply (*e.g.*, No. 126). However, the fiction that all the Suttas originated during the life-time of Buddha is not always maintained. Thus, in Nos. 84 and 94, in answer to the question where Buddha is now, a disciple receives the reply: "He has attained complete Nirvāṇa." Sutta No. 108 is immediately connected with the death of Buddha, Ānanda being asked whether, before his death, Buddha had not appointed a monk as the chief of the monastic community. Ānanda replies in the negative, but declares that the community is not, on that account, "without refuge," for the religion (dhamma) is its refuge,¹ and discipline shall be maintained in the community by the Pāṭimokkha ceremony² which was instituted by the Master. This, we may observe, is a Sutta concerned with the discipline of the order (vinaya) rather than with the religion (dhamma); this is also the case in other Suttas (*e.g.*, Nos. 103, 104 and 142).³