Buddha's past lives in the Pali Suttas outside of Jataka
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Are there other such canonical stories of the Buddha's past lives in the Pali Sutta Pitaka, outside of Jataka?
There's a bit in DN 16 -- not detailed, only that he was reborn here from a previous existence in Tusita heaven (the which event is one of the reasons why a great earthquake can happen):
Furthermore, when the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles.
Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.
There's also the Buddhavamsa and the Cariyapitaka -- I'm not sure whether you count these as "suttas": i.e. they're in the Khuddaka Nikaya (in the Sutta Pitaka), as are the Jataka tales.
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There are 547 past life stories of Lord Buddha are described in sutta pitaka/khuddhaka nikaya/jataka pali section...story of king makhadeva also there, as Makhadeva jataka There were more past lives of buddha,but only that 547 are described in various occasions to advice someone on recently aroused problem..
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There are about ten suttas that refer to literal past lives and the language of these suttas appear to share the same language as the Buddhavamsa, which is a later composition.
There are many suttas that appear to be have composed at a later time, including suttas about ultimate truth, such as MN 117.
In short, it is perfectly reasonable to contend not every sutta was spoken by the Buddha. In Christianity, none of the New Testament was written by Jesus. In Islam, millions of Hathids were written claiming to be about teaching of Mohamed. In Buddhism, there are volumes of teachings written after the Buddha, such as Abhidhamma, Jataka, Commentaries, etc. Therefore, why would any reasonable person believe every Pali sutta are the words of the living Buddha?
Importantly, suttas about literal past lives (such as MN 123) contradict other suttas, such as MN 64 and SN 22.79. SN 22.79 literally states recollection of "past abodes" is recollecting in the past when the mind mistakenly clung to one or more aggregates as "self".
Suttas such as SN 23.2, SN 5.10 and SN 22.81 explicitly & literally say the word "satta" and thus "jati" refers to the arising of the view of "self".
The idea of literal past & future lives appears to be a later addition to Buddhism and ultimately contributed to the extinction of Buddhism in India (because Buddhism became the same as Hinduism).
The cherishing & delighting in ideas about "past lives" is "becoming" and maintains "personality-view". It is for puthujjana who fear death and fear the end of ego and consciousness.
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There is this sutta as well:
“Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous and full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga. It was here, in fact, that he had his monastery, where he sat and advised the mendicant Saṅgha.
The Buddha Kassapa had as chief supporter in Vebhaliṅga a potter named Ghaṭīkāra. Ghaṭīkāra had a dear friend named Jotipāla, a brahmin student. Then Ghaṭīkāra addressed Jotipāla, ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I regard it as holy to see that Blessed One.’
When he said this, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that baldy, that fake ascetic?’
...
Ānanda, you might think: ‘Surely the brahmin student Jotipāla must have been someone else at that time?’ But you should not see it like this. I myself was the student Jotipāla at that time.”
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