Buddha was walking quietly.

The five states or faculties which follow in the enumeration are often
called (though not in the earliest texts) abhinna, or transcendental
knowledge. They are _iddhi_, or the wondrous gift: the heavenly ear
which hears heavenly music[704]: the knowledge of others' thoughts: the
power of remembering one's own previous births: the divine eye, which
sees the previous births of others[705]. It would appear that the order
of these states is not important and that they do not depend on one
another. Iddhi, like the power of evoking a mental image, seems to be
connected with hypnotic phenomena. It means literally power, but is used
in the special sense of magical or supernatural gifts such as ability to
walk on water, fly in the air, or pass through a wall[706]. Some of
these sensations are familiar in dreams and are probably easily
attainable as subjective results in trances. I am inclined to attribute
accounts implying their objective reality to the practice of hypnotism
and to suppose that a disciple in a hypnotic state would on the
assurance of his teacher believe that he saw the teacher himself, or
some person pointed out by the teacher, actually performing such feats.
Of iddhi we are told that a monk can practise it, just as a potter can
make anything he likes out of prepared clay, which is a way of saying
that he who has his mind perfectly controlled can treat himself to any
mental pleasure he chooses. Although the Buddha and others are
represented as performing such feats as floating in the air whenever it
suits them, yet the instruction given as to how the powers may be
acquired starts by bidding the neophyte pass through the four stages of
Jhana or meditation in which ordinary external perception ceases. Then
he will be able to have the experiences described. And it is probable
that the description gives a correct account of the sensations which
arise in the course of a trance, particularly if the trance has been
entered upon with the object of experiencing them. In other words they
are hypnotic states and often the result of suggestion, since he who
meditates knows what the result of his meditation should be. Sometimes,
as mentioned, Jhana is induced by methods familiar to mesmerists, such
as gazing at a circle or some bright object but such expedients are not
essential and with this European authorities agree. Thus Bernheim states
that even when a subject is hypnotized for the first tim