old-path-white-clouds-thich-nhat-hanh

Chapter Sixty
Lady Visakha’s Grief
After Ambalatthika, the Buddha went to teach in Nalanda, and then to Campa, a large city in the state of Anga. Anga was a populous and
fertile region under the jurisdiction of King Bimbisara. There the Buddha dwelled in a cool forest by Gaggara Lake, where many fragrant
lotus flowers grew.
People came in great numbers to listen to the Buddha teach. A young, wealthy brahman named Sonadanda also came to meet the
Buddha. Sonadanda was known and admired in the region for his astute intelligence. Several of his friends discouraged him from paying a
visit to the Buddha. They felt a visit by Sonadanda would grant too much prestige to the monk Gautama. Sonadanda smiled and said that
he did not want to pass up an opportunity to meet a man like the Buddha, who was known to possess uncommon insight. Such a chance
only presented itself once in a thousand years, he said.
“I must go to deepen my own knowledge,” said Sonadanda. “I want to see in which areas Monk Gautama exceeds me and in which
areas I exceed Monk Gautama.”
Several hundred brahmans decided to join Sonadanda. They walked to Gaggara Lake, placing their faith in Sonadanda. They were sure
he would show the teaching of their caste to be superior to that of the Buddha. They knew Sonadanda would not bring shame to the
brahmans.
When Sonadanda stood before the Buddha, who was already surrounded by dense crowds, he faltered for a moment, not knowing how
to begin. The Buddha assisted him by speaking first. He said, “Sonadanda, can you tell us what characteristics are essential to be a true
brahman? If necessary, please cite the Vedas as evidence.”
Sonadanda was pleased. The Vedas were his particular field of specialty. He said, “Monk Gautama, an authentic brahman possesses
five characteristics—an attractive appearance, skill in chanting and performing rituals, purity of blood that can be traced back seven
generations, virtuous action, and wisdom.”
The Buddha asked, “Of those five characteristics, which are the most essential? Can one still be a true brahman if any of the
characteristics are absent?”
Sonadanda reflected and responded that the last two characteristics were the only ones truly indispensable. Physical beauty, skill in
chanting and performing rituals, and purity of blood were not absolutely essential. Hearing Sonadanda say this disturbed the five hundred
brahmans that had accompanied him. They all stood and shook their arms to challenge Sonadanda’s statements. They felt he had been
swayed by the Buddha’s questioning and that his responses were an embarrassment to their caste.
The Buddha turned to them and said, “Honored guests! If you have faith in Sonadanda, please be quiet and allow him to continue
speaking with me. If you no longer have faith in him, ask him to sit down, and I will speak with any one of you instead.”
Everyone fell silent. Sonadanda looked at the Buddha and said, “Monk Gautama, please allow me to address a few words to my
friends.”
Sonadanda turned to his fellows and pointed to a young man sitting in the front row of their ranks. He said, “Do you see my cousin
Angaka here? Angaka is a handsome and elegant youth. His demeanor is refined and noble. Few, except Monk Gautama, can compete
with his handsome looks. Angaka is also well versed in the Vedas. He possesses skill in chanting and performing rituals. He can claim purity
of blood traced back seven generations on both sides of his family. No one can deny that he possesses these three characteristics. But let
us suppose that Angaka was a drunkard who murdered, robbed, raped, and lied. Of what value would his attractive looks, chanting skills,
and purity of blood be then? Dear friends, we must admit that virtuous action and wisdom are the only two characteristics truly essential to
be a true brahman. This is a truth for all, not just a private truth for Monk Gautama.”
The crowds applauded with approval. When the applause died down, the Buddha asked Sonadanda, “Of these two characteristics,
virtuous action and wisdom, is one more essential than the other?”
Sonadanda answered, “Monk Gautama, virtuous action develops from wisdom, and wisdom increases thanks to virtuous action. They
cannot be separated. It is like using one hand to wash the other, or using one foot to scratch the other. Virtuous action and wisdom assist
and nurture each other. Virtuous action enables wisdom to shine forth. Wisdom enables action to grow ever more virtuous. These two
qualities are the most precious things in life.”
The Buddha responded, “Excellent, Sonadanda! You speak the truth. Virtuous action and wisdom are the two most precious things in
life. Can you tell us more? How can one develop virtuous action and wisdom to the highest degree?”