In Pali we have the following pericope with supernatural powers:
“Having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as brahmaloka ” (SN 51.11-14, SN 51.17-32, SN 52.12, AN 3.60, AN 3.101, AN 5.23, AN 5.28, AN 5.68, AN 6.2, AN 6.70, AN 9.35, AN 10.97, MN 6, MN 12, MN 77, MN 108, MN 119, DN 2, DN 10, DN 11, DN 28, DN 34).
How is this represented in the Chinese texts:
- more / less often?
- exactly the same elements, or are some missing / some added?
In Analayo’s works I could only find the following reference which doesn’t answer the questions above:
The Sāmaññaphala-sutta and the Saṅghabhedavastu also indicate that the ability to reach Brahmā Heaven is performed by “exercising control with the body”, in relation to which the discourse preserved in Chinese translation offers the information that this takes place by “transforming the body”. (Levitation in Early Buddhist Discourse, p.15)