ion, the answer of which further reveals a complete acceptance of the Buddha’s view:
“But, O Brahman, of these two things, virtue and wisdom, is it possible to omit one, and then to say that he who possesses the other may be truthfully called a Brahman?”
“Not so, Gotama”, Sonadanda answered; “for wisdom is perfected by righteousness, and righteousness is perfected by wisdom. Where there is righteousness, there is wisdom; and where there is wisdom, there is righteousness also. As one hand washes the other, so wisdom and righteousness perfect each other. Therefore wisdom and righteousness are declared to be the best things in the world.”
The Buddha replies, “This is indeed so, O Brahman. I also say the same. But what is righteousness? And what is wisdom?”
Sonadanda replies that he knows only in a general way, and asks the Buddha to make the matter clear in detail.
This is the opening for what has already been spoken of, the full presentation of the Buddha’s teaching, which must form a part of each one of this collection of Suttas.
This presentation is vitally important, because it shows that the primary purpose of the Buddha’s whole teaching was, not the foundation of a popular religion, but the formation of an Order, which should prepare and train disciples, Chelas.
To Sonadanda, the Buddha answers that true wisdom and righteousness, the wisdom and righteousness with which he is concerned, are bound up with the appearance in the world of an Arhat, one who has conquered the truth, who is fully awakened, who has attained to blessedness, unsurpassed as a guide to the sons of men who are willing to be led, a teacher of divine beings and men, a Master, a Buddha.
By the teaching of this Master, a householder, or the son of a householder, or a man of any class is drawn to enter the path of discipleship, to give up the world and its attractions, and to surrender himself wholly to the guidance and teaching of the Master.
But this complete self-giving to a Master, with devoted love and aspiration, is the very essence of Chelaship, and what the Buddha goes on to say in his reply, clearly shows that he is concerned, not with the tenets of a popular religion, but precisely with Chelaship. For he speaks next of the practical element of Chelaship, namely, of purification. The man who has completely surrendered himself to a Master, being admitted to that Master’s Order, lives self-ruled, delighting in righteousness, and seeing danger in the least offense. He follows complete purity, in conduct and in livelihood, guarding well the door of the senses. He lays aside all weapons of offense and defense, and is filled with compassion and kindness toward everything that has life.
He submits himself to systematic discipline, under the guidance of his Master, as regards both his conduct and his meditation; the training, that is, of will and intelligence alike. The attainment of mastery over the senses is set forth in detail, a training in virtue of which each one of the senses ceases to be a means of alluring and ensnaring his mind, and becomes what it ought to be, a doorway of intelligence.
In going forth or in returning, the disciple keeps clearly before the eye of his mind, the immediate objective of each act, its spiritual significance, whether or not it is favourable to the high aim which is set before him, and the inner essence hidden within the outward appearance of the act. Thus, in looking forward, in looking about, in extending his arm or drawing it back, in eating or drinking, in standing or sitting, in sleeping or waking, he keeps himself fully aware of all that it really means. Thus is the disciple recollected and self-ruled. He seeks no more than food and raiment; having these, he is content. Whithersoever he goes, he takes these with him, as a winged bird, whithersoever it may fly, carries its wings.
“Putting away all the desires of worldliness, he dwells with heart and mind purified of lusts and longings. Putting away the corruption of the wish to injure, he dwells with heart free from anger and malice. Putting away all slothfulne