Introduction

The brahmin Sonadanda, seeing from the upper terrace of his house a group of brahmins heading toward the Buddha, wishes to join them. Other brahmins, some of whom had no intention of going to the hermit Gotama, begin to dissuade him. They argue that if Sonadanda approaches Gotama, Gotama's fame will increase, while Sonadanda's will diminish. Throughout the sutta, this question will trouble Sonadanda in one form or another, for, as he says, "whoever's fame diminishes also experiences a decline in wealth, since wealth for us (brahmins) is achieved through fame." However, at this point, Sonadanda persuades the brahmins who were opposed to visiting Gotama to change their minds, since Gotama is of noble birth, left home (i.e., wandered for a long time) while still young, and left his wealth behind. Finally, all the brahmins set off together to see Gotama.

Sonadanda's Anxiety

Approaching the place where the Buddha is staying, Sonadanda worries: what if the Buddha criticizes him, making Sonadanda appear inexperienced and unwise? But on the other hand, Sonadanda doesn't want to turn back either—after all, having come so close to the Buddha and then turning back, he would be suspected of cowardice. Therefore, the brahmin wishes in his heart: if the Buddha were to ask me a question about the threefold knowledge (Vedic knowledge), I would be able to please Gotama with a worthy answer (to gain the Buddha's favor and the respect of others overhearing their conversation).

Buddha's Question to Sonadanda

Sensing Sonadanda's anxiety, the Buddha asks him a question related to Vedic knowledge :what are the signs that allow one to consider a Brahmin to be a true Brahmin?

Sonadanda's answer

Rejoicing at the Buddha's question, Sonadanda confidently explains the five characteristics of a Brahmin: 1) noble birth; 2) knowledge of sacred texts; 3) beauty; 4) high morality; 5) wisdom.

Buddha begins to question Sonadanda: is it possible to take away a certain characteristic from these characteristics, so that the Brahmin remains a true Brahmin?

"It is possible," Sonadanda replies. "By taking away beauty, we will not deprive a Brahmin of his dignity."

— Is it possible to take away any other characteristic?

— Yes, it is possible. After all, even without sacred texts, a Brahmin is endowed with dignity.

— Is it possible to take away any other characteristic?

— Yes, it is possible. After all, even without high birth, a Brahmin is respected.

At this point, the brahmins begin to grumble: they tell Sonadanda that by renouncing beauty, sacred texts, and family rank, he will become a follower of the Buddha. However, Sonadanda reassures them, saying that he does not deny the value of beauty, scriptures, and family rank. However, in explaining his answer, Sonadanda cites the example of his nephew Aṅgaka, who is handsome, learned, of impeccable lineage, endowed with high morality, and wise. If Aṅgaka were to kill other beings, take what was not given to him, go to another man's wife, tell lies, and drink alcohol, what benefit would his beauty, lineage, and knowledge of the scriptures be?

Next, the Buddha asks: can any characteristic be subtracted from the remaining two (high morality and wisdom)? Sonadanda answers in the negative. He asserts the inseparability of morality and wisdom: just as one washes one's hand with one's hand and one's foot with one's foot, so too does the development of morality lead to wisdom, and vice versa.

The Buddha agrees with Sonadanda and continues to ask: what are the morality and wisdom that constitute the essence of a true Brahmin? Sonadanda, in response, says he knows only what has been said previously and invites the Buddha to clarify these concepts himself.

The Buddha's Sermon

The Buddha first describes the monastic moral rules, then explains the attainment of wisdom through the visible fruits of asceticism. This sermon is the same as that found in the Samanññaphala Sutta (Digha Nikaya 2). The foundations of strict monastic morality are the same as those already mentioned by Sonadanda, but include renunciation of material gain and the pursuit of sensual pleasures.

Sonadanda's request

Sonadanda approves of the Buddha's sermon and invites the Blessed One and the community of monks to a meal. The Buddha silently agrees. Having prepared a delicious, firm and tender meal, Sonadanda serves it to the monks with his own hand. Then, sitting next to the Buddha, he addresses the following difficulty: if Sonadanda were to show respect to the Buddha by rising from his seat when Gotama approaches, or by bowing, or by dismounting from his chariot, those around him would regard the brahmin with disdain, and the one despised would suffer a decline in fame and wealth. Therefore, let the Buddha consider that when Sonadanda folds his palms, he is rising from his seat; when he removes his headcloth, he is bowing; when he lifts his goad, he is dismounting from his chariot. In essence, Sonadanda asks that his respect for Gotama be kept secret.
The Buddha, having spoken with Sonadanda, departed.

It's interesting to compare the characters of Sonadanda and Pokkharasadi ( Ambattha Sutta, Digha Nikaya 3). Pokkharasadi is rude and arrogant, Sonadanda is cowardly and opportunistic. Both become cautious lay followers of the Buddha to maintain their positions: Pokkharasadi fears censure (and punishment) from the great man, Sonadanda fears losing his reputation, so he negotiates secret signs with the Buddha during their communication.