Three Kinds of Wonders (Second Discourse)

There are three kinds of wonders, Kevaddha, which I, having myself understood and realized them, have made known to others.

And what are the three?

(1) The mystic wonder,

(2) The wonder of mind-reading, and

(3) The wonder of instruction.

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(1) And what, Kevaddha, is the mystic wonder?

In this case, Kevaddha, suppose that a brother enjoys the possession, in various ways, of mystic power - from being one he becomes multiform, from being multiform he becomes one; from being visible he becomes invisible; he passes without hindrance to the further side of a wall or a battlement or a mountain, as if through air; he penetrates up and down through solid ground, as if through water; he walks on water without dividing it, as if on solid ground; he travels cross-legged through the sky, like the birds on wing; he touches and feels with the hand even the Moon and the Sun, beings of mystic power and potency though they be; he reaches, even in the body, up to the heavenly realm. And some believer, of trusting heart should behold him doing so. Then that believer should announce the fact to an unbeliever, saying: Wonderful, Sir, and marvelous is the mystic power and potency of that Ascetic.... Then that unbeliever should say to him: Well, Sir! there is a certain charm called the Gandhāra Charm. It is by his own ability that he performs all this.

Now what think you, Kevaddha? Might not the unbeliever so say?

‘Yes, Sir; he might.’

Well, Kevaddha! It is because I perceive danger in the practice of mystic wonders, that I disagree, and refrain from, and am reluctant to perform.

(2) And what, Kevaddha, is the wonder of mind-reading?

Suppose, in this case, Kevaddha, that a brother can make known the heart and the feelings, the reasonings and the thoughts, of other beings, of other individuals, saying: So and so is in your mind. You are thinking of such and such a matter. Thus and thus are your emotions. And some believer, of trusting heart, should see him doing so. Then that believer should announce the fact to an unbeliever, saying: Wonderful, Sir, and marvelous is the mystic power and potency of that Ascetic… Then that unbeliever should say to him: Well, Sir! there is a charm called the Jewel Charm. It is by his own ability that he performs all this.

Now what think you, Kevaddha? Might not the unbeliever so say?

‘Yes, Sir; he might.’

Well, Kevaddha! It is because I perceive danger in the practice of the wonder of mind-reading, that I disagree, and refrain from, and am reluctant to perform.

(3) And what, Kevaddha, is the wonder of instruction?

Suppose, Kevaddha, that a brother teaches thus: Reason in this way, do not reason in that way. Consider thus and not thus. Get rid of this disposition, train yourself, and remain, in that.

This, Kevaddha, is what is called the wonder of instruction.

And further, Kevaddha, suppose that a Tathāgata is born into the world, one who has won the truth, an Arahant, a fully awakened one, abounding in wisdom and goodness, joyful, who knows all worlds, unsurpassed as a guide to humans willing to be led, a Teacher for gods and humans, a Perfectly Enlightened One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe, - including the worlds above of the gods, the Brahmas, and the Māras, and the world below with its Ascetics and Brahmans, its princes and peoples, - and having known it, he makes his wisdom known to others. The truth, lovely in its origin, lovely in its progress, lovely in its completion, does he proclaim, both in the spirit and in the letter, the higher life does he make known, in all its fullness and in all its purity.

A Householder or one of his children, or a man of inferior birth in any class listens to that truth; and on hearing it he has confidence in The Tathāgata (the one who has found the truth); and when he is possessed of that confidence, he considers thus within himself:

Full of hindrances is household life, a path for the dust of passion. Free as the air is the life of him who has renounced all worldly things. How difficult is it for the man who dwells at home to live the higher life in all its fullness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the orange-colored robes, and let me go forth from the household life into the homeless life?

Then, before long, renouncing his portion of wealth, be it great or small, leaving behind his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-colored robes, and he goes forth from the household life into the homeless life.

When he has thus become an Ascetic, he lives self-restrained by that restraint that should be binding on an Ascetic. Uprightness is his delight, and he sees danger in the least of those things he should avoid. He adopts, and trains himself in, the precepts. He encompasses himself with wholesome deeds in actions and speech. Pure are his means of livelihood, wholesome is his conduct, guarded the door of his senses. Mindful and self-possessed he is altogether joyful.

And how, Kevaddha, is his conduct wholesome?

In this, Kevaddha, that the Monk, putting away the killing of living beings, abandoning the destruction of life. The stick and the sword he has laid aside, and reluctant to roughness, and full of mercy, he resides compassionate and kind to all creatures that have life. Kevaddha, this is called ‘the wonder of instruction’.

With his mind thus serene, made pure, translucent, cultured, free of evil, flexible, ready to act, firm and imperturbable (unable to be upset or excited; calm; serene), he directs and bends down his mind to the wisdom of the destruction of the Deadly Floods. He knows as it really is: This is discontentedness. He knows as it really is: This is the cause of discontentedness. He knows as it really is: This is the elimination of discontentedness. He knows as it really is: This is the Path that leads to the elimination of discontentedness.

He knows as they really are: These are the Deadly Floods. He knows as it really is: This is the cause of the Deadly Floods. He knows as it really is: This is the elimination of the Deadly Floods. He knows as it really is: This is the Path that leads to the elimination of the Deadly Floods To him, thus knowing, thus seeing, the mind is set free from the Deadly Poison of Craving, is set free from Deadly Poison of Anger, is set free from the Deadly Poison of lgnorance (unknowing of true reality). In him, thus set free, there arises the knowledge of his liberation, and he knows: Rebirth has been destroyed. The holy life has been fulfilled. What had to be done has been accomplished. After this present life there will be no beyond!

Just, Kevaddha, as if in a mountain fastness there were a pool of water, clear, translucent, and serene; and a man, standing on the bank, and with eyes to see, should perceive the oysters and the shells, the gravel and the pebbles and the shoals of fish, as they move about or lie within it: he would know: This pool is clear, transparent, and serene, and there within it are the oysters and the shells, and the sand and gravel, and the shoals of fish are moving about or lying still....This, Kevaddha, is what is called ‘the wonder of instruction’.

So these, Kevaddha, are the three kinds of wonders I have understood and realized myself, and made known to others.

(Reference: DN 11)

In this Teaching from Gotama Buddha, he shares the three kinds of wonders: the mystic wonder, the wonder of mind-reading, and the wonder of instruction.

(1) The Mystic Wonder is supernatural abilities. The Buddha explains that “because I perceive danger in the practice of mystic wonders, that I disagree, and refrain from, and am reluctant to perform”. In other words, he does not perform the mystic wonders.

The Buddha explains that because anyone witnessing these supernatural feats would then speak to others who did not witness the feat. That person would then need to rely on belief and would not believe that such a feat is possible. Therefore, The Buddha explains that he does not perform these supernatural abilities because it leads to one needing to rely on belief and, most likely, the individual would not believe that such supernatural abilities exist. Therefore, they would attribute this supernatural feat to “a certain charm called the Gandhāra Charm”.

Since a Buddha is interested in sharing only The Teachings that lead to liberation of mind that are independently verifiable leading to observing the truth to acquire wisdom, he chose not to perform these supernatural feats (i.e. miracles) to convince people to learn and practice his Teachings. Instead, he was most interested in individuals choosing to develop determination, dedication, and diligence to learn, reflect, and practice The Teachings to experience the results of a peaceful, calm, serene, and content mind with joy by eliminating discontentedness through training the mind.

(2) The Wonder of Mind-Reading is to be able to read someone’s mind knowing their feelings, thoughts, and emotions. Similar to that of the mystic wonder, The Buddha explains that “because I perceive danger in the practice of wonder of mind-reading, that I disagree, and refrain from, and am reluctant to perform”. In other words, he does not perform the wonder of mind-reading.

The Buddha explains that because anyone witnessing the mind reading would then speak to others who did not witness the mind reading. That person would then need to rely on belief and would not believe that such mind reading is possible. Therefore, The Buddha explains that he does not perform mind reading because it leads to one needing to rely on belief and, most likely, the individual would not believe that mind reading is possible. Therefore, they would attribute the mind reading to “a charm called the Jewel Charm”.

Since a Buddha is interested in sharing only The Teachings that lead to liberation of mind that are independently verifiable leading to observing the truth to acquire wisdom, he chose not to perform mind reading to convince people to learn and practice his Teachings. Instead, he was most interested in individuals choosing to develop determination, dedication, and diligence to learn, reflect, and practice The Teachings to experience the results of a peaceful, calm, serene, and content mind with joy by eliminating discontentedness through training the mind.

(3) The Wonder of Instruction is to share The Teachings that lead to Enlightenment as a Teacher. The Buddha was known to share Teachings that eliminate ignorance (unknowing of true reality) helping Students to awaken the mind to Enlightenment. It is the wonder of instruction that accomplishes this goal.

Because The Buddha does not perform supernatural abilities nor mind reading he instead practices “the wonder of instruction” where he skillfully shares The Teachings that lead to Enlightenment.

The Buddha then goes on to discuss various aspects of his Teachings that lead to Enlightenment. He mentions wholesome conduct, The Four Noble Truths, and the elimination of craving, anger, and ignorance (unknowing of true reality) (i.e. The Three Poisons, The Three Unwholesome Roots, and The Three Fires),

Through the practice of these Teachings, The Buddha explains how a Practitioner can then see clearly just like one might stand on the bank of a water way and clearly be able to see oysters, shells, gravel, pebbles, and fish.

The Teachings that lead to Enlightenment learned, reflected upon, and practiced will lead to being able to see clearly and one can eliminate 100% of all discontentedness.