ans; it is an answer at once tragic and full of the keenest irony, revealing the seeming success and, at the same time, the practical failure of the Buddha’s magnificent appeal, and the underlying cause of that failure. Sonadanda expressed himself as delighted, won over, fully persuaded; in the words of the sacramental formula, he went for refuge to the Buddha, the law of righteousness, the Order; he claimed the Buddha as his spiritual guide, from that day forth to his life’s end. And, in token of his conversion, he invited the Buddha and his disciples to visit him and partake of his hospitality. It is in the speech of Sonadanda accompanying this invitation and banquet, that the full irony of the story comes out. Taking a low seat beside the Buddha, Sonadanda said:
“If, Gotama, after I have entered the company, I should rise from my seat and bow down before the noble Gotama, the company would think ill of me. Now, when the company finds fault with a man, his reputation is clouded; when his reputation is clouded, his income falls off. Therefore, if I stretch forth my joined palms in salutation, let the noble Gotama accept this as though I had risen from my seat. So, also, if when I am in my chariot, I were to leave the chariot, to salute the worthy Gotama, those who were present would think ill of me. Therefore, if, when I am in my chariot, I lower my goad in salutation, let the noble Gotama accept this as though I had dismounted. For, if men thought ill of me, my reputation would be clouded; if my reputation were clouded, my income would fall off. . . .”