thought that the distinguished Sonadanda was too ignorant and inept to speak for himself. But the recorder further represents Sonadanda as bravely taking up the cudgels in his own defence, and, incidentally, pressing forward the discussion in the direction of the conclusion which the Buddha desired to reach.
Sonadanda’s nephew had accompanied him, a comely youth, Angaka, by name. Pointing to him, Sonadanda said:
“Do the worthy Brahmans see our nephew Angaka?”
Sonadanda, receiving an affirmative answer, went on to characterize Angaka in a way that was somewhat too flattering to the young man’s vanity, and by implication, to the vanity of Angaka’s worthy uncle. Angaka, he said, was the living embodiment of the admirable qualities which had been described as characterizing the perfect Brahman. He was of spotless lineage, handsome, well versed in Vedic studies, virtuous and wise.
“But”, Sonadanda went on to say, “if Angaka should be guilty of taking life, of theft, of unchastity, lying and drunkenness, what would his birth, his comeliness, his Vedic Mantras profit him?”
It is worth noting that Sonadanda has so completely come over to the Buddha’s position, that he is here citing the five moral laws of the Buddha’s Order as the standard of righteousness; and he goes on to say that, if one be perfected in virtue and wisdom, he may truthfully be called a Brahman. This is really the expression of the Buddha’s ideal, and of his purpose: to call the Brahmans back to the true standard of Brahmanhood, the ancient spiritual standard, according to which a true Brahman was a knower of Brahma, a knower of the Eternal. Sonadanda here becomes the spokesman of the Buddha. He, who prided himself on his Brahman heredity, and his Vedic knowledge, is represented as setting these things aside, and basing genuine Brahmanhood on the possession of holiness and wisdom. This is exactly the ideal which the Buddha was striving to awaken in the hearts of the Brahmans.
The recorder then represents the Buddha as putting to Sonadanda another question, 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 Che