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Sonadanda smiled and joined his palms. He bowed to the Buddha and said, “Master, please guide us. We know the principles, but you
are the one who has actually attained the true path. Please tell us how to develop virtuous action and wisdom to the highest degree.”
The Buddha spoke to them about the Path of Liberation. He told them of the Three Steps to Enlightenment—Precepts, Concentration,
and Understanding. Observing the precepts develops concentration. Concentration leads to understanding. Understanding enables one to
practice the precepts more deeply. The more deeply the precepts are observed, the greater one’s concentration grows. The greater one’s
concentration, the deeper one’s understanding. The Buddha also spoke about meditating on dependent co-arising in order to break through
false concepts of permanence and a separate self. Meditating on dependent co-arising enables one to cut the bonds of greed, anger, and
ignorance, in order to attain liberation, peace, and joy.
Sonadanda listened spellbound. When the Buddha was finished, Sonadanda stood up and joined his palms. He said, “Master Gautama,
please accept my gratitude. You have opened my eyes today. You have led me out of the darkness. Please allow me to take refuge in the
Buddha, the Dharma, and the Sangha. I would also like to invite you and all the bhikkhus to my home tomorrow for a meal offering.”
The enthusiastic exchange that took place that day between the Buddha and young Sonadanda sent waves throughout all levels of
society in the region. A large number of brahmana intellectuals became disciples of the Buddha, including a well-known brahman named
Ambattha and his teacher Pokkharasadi, in the village of Lechanankala. As more and more young brahmans became disciples of the
Buddha, it became difficult to quell the jealousy and resentment of certain brahmana leaders and leaders of other religious sects.
While they were still staying in Ambalatthika, Svasti asked Venerable Moggallana about the different religious movements of the times.
Moggallana summarized the main tenets of each sect for him.
First of all, there was the sect of Purana Kassapa. His followers were skeptical about morals and ethics, maintaining that good and evil
were only concepts that resulted from habit and convention.
The followers of Makkhali Gosala were fatalists. They believed that one’s lot in life was predetermined and beyond any individual’s
power to change. If one attained liberation after five hundred or a thousand years of reincarnation, it was due to one’s predetermined fate
and not to any special efforts.
Ajita Kesakambali taught the doctrine of hedonism. He maintained that humans were comprised of the four elements, earth, water, fire,
and air. When one died, nothing remained. According to this sect, one should experience as much pleasure as possible while still alive.
The sect headed by Pakudha Kaccayana took the opposite view. They believed that one’s true soul and body could never be
destroyed. They claimed that humans were comprised of seven elements—earth, water, fire, air, suffering, happiness, and life energy. Birth
and death were merely outward forms that resulted from the temporary combination and dissolution of the seven elements, while one’s true
essence was immortal and beyond destruction.
Venerables Sariputta and Moggallana had belonged to the sect founded by Sanjaya Belatthiputta. Sanjaya taught a doctrine of relativity.
He believed that truth changed according to circumstances, time, and place. What was true for one situation might not be true for another.
A person’s awareness was the measuring rod of all things.
Nigantha Nataputta led a sect of ascetics who practiced austerities. They did not wear clothes and they strictly observed the precept
against killing other living beings. Nigantha taught a kind of dualistic fatalism. He believed that two forces, jiva and ajiva, or life and nonlife,
were the basis of the universe. His sect commanded great respect and influence in the society of the times. The bhikkhus frequently
came into contact with Nataputta’s ascetics. Both communities shared a common respect for life. But there were many differences between
the two communities, and some of Nigantha’s followers bitterly opposed the bhikkhus. Venerable Moggallana found the views of the
ascetics too extreme and he did not hesitate to express his opinion. Because of that, many of the ascetics were particularly hostile to
Venerable Moggallana.
The Buddha returned to Savatthi and stayed in Eastern Park. There was a constant stream of visitors. One morning Lady Visakha came
to see him. Her hair and clothes were drenched with rain. The Buddha asked her, “Visakha, where have you been? Why are your clothes
and hair so wet?”
Lady Visakha wept. “Lord, my little grandson just died. I wanted to come see you, but in my grief I forgot to take my hat or parasol to
protect me from the rain.”
“How old was your grandson, Visakha? How did he die?”
“Lord, he was only three years old. He died of typhoid fever.”
“The poor little one. Visakha, how many children and grandchildren do you have?”
“Lord, I have sixteen children. Nine are married. I had eight grandchildren. Now there are only seven.”
“Visakha, you like having a lot of grandchildren, don’t you?”
“Oh yes, Lord. The more the better. Nothing would make me happier than to have as many children and grandchildren as there are