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“ But history shows, notably in the case of the Reformation in Europe, how powerfully the contact of two diverse views of life tends to widen the thoughts of men. Both India and Europe in the twentieth century may be fairly expected to afford fresh examples of the same influence. And in India the powerful aid of the new methods of science and of historical criticism will lend their invaluable aid to the party endeavouring, now once again, to place the ideal, not in birth, but in character and wisdom. ”

“ Say not so, Sirs. [123] I do not depreciate either our colour, nor our verses, nor our birth.’
20. Now at that time a young Brahman named Angaka, [23] sister’s son to Soṇadaṇḍa the Brahman, was seated in that company. And Soṇadaṇḍa said to those [\q 155/] Brahmans: ‘Do the venerable ones see this Angaka, our nephew?’
‘Yes, Sir, we see him.’
‘Well! Angaka, Sirs, is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in, colour, fine in presence, stately to behold—none in this assembly is like unto him in colour, save only the Samaṇa Gotama. ”

“ For wisdom, oh Gotama, is purified by uprightness, and uprightness is purified by wisdom. Where there is uprightness, wisdom is there, and where there is wisdom, uprightness is there. To the upright there is wisdom, to the wise there is uprightness, and wisdom and goodness are declared to be the best thing in the world. [24] Just, oh Gotama, as one might wash hand with hand, or foot with foot, just even so, oh Gotama, is wisdom purified by uprightness, and uprightness is purified by wisdom. Where there is uprightness, wisdom is there, and where there is wisdom, uprightness is there. ”

“ And the margin of difference between the Buddhists and their opponents gradually faded almost entirely away. The soul theory, step by step, gained again the upper hand. The caste system was gradually built up into a completely organised system. The social supremacy of the Brahmans by birth became accepted as an incontrovertible fact. And the inflood of popular superstition which overwhelmed the Buddhist movement, overwhelmed also the whole pantheon of the Vedic gods. ”

“ Now the following hesitation arose in Soṇadaṇḍa’s mind as he passed through the wood: ‘Were I to ask the Samaṇa ‘Gotama a question, if he were to say: “The question ought not to be asked so, thus ought the question to be framed; " the company might thereupon speak of me with disrespect, saying: “Foolish is this Soṇadaṇḍa the Brahman, and inexpert. [118] He is not even able to ask a question rightly.” But if they did so my reputation would decrease; and with my reputation my incomings would grow less, for what we have to enjoy, that depends on our reputation. ”

“ Then Soṇadaṇḍa thought: [120] ‘What I wished and desired and had in my mind and hoped for—that the Samaṇa Gotama should put to me some question on my own subject, on the threefold Vedic lore—that he now does. Oh! that I may be able to satisfy his heart with my exposition thereof!’
13. And drawing his body up erect, and looking round on the assembly, he said to the Blessed One: ‘The Brahmans, Gotama, declare him to be a Brahman who can accurately say " I am a Brahman " without being guilty of falsehood, who has five things. ”

“ Here we have evidence from an independent source, —evidence all the stronger because it is found in Suttas in which the exclusive claims of the Brahmans by birth are vigorously contested. When the Buddhists, in selecting a title of honour for those they valued so highly, for the best of men, for the Arahats, selected the name of Brahman, it is clear that that word, in the opinion of the early Buddhists, conveyed to the minds of the people an exalted meaning, a connotation of real veneration and respect. ”

“ He, by himself, thoroughly knows and sees, as it were, face to face this universe, including the worlds above of the gods, the Brahmas, and the Māras, and the world below with its recluses and Brahmans, its princes and peoples, and having known it, he makes his knowledge known to others. ”

“ In trying to gain over Ambaṭṭha to his (the Buddha’s) view of the essential distinction—rather than birth or social position—between man and man, Gotama includes the whole list as set out above in the thirteen divisions of the Sāmaññaphala. [1] In trying to gain over Soṇadaṇḍa to his (the Buddha’s) view of what is the essential quality that makes a man a Brahman, he gives the same details, but puts the Jhānas (the states of Ecstasy) not under Conduct, but under paññā (intelligence) . ”

“ And if that part of the Buddha’s doctrine put before him in this Sutta be examined, it will be found to be, with perhaps one or two exceptions, quite compatible with the best Brahman views. No doubt if every detail were carried to its strict logical conclusion there would be no further need for Vedic studies, except from the historical standpoint. But those details are, on the face of them ethical. They belong to a plane not touched on in the then Vedic studies. They could be accepted by an adherent of the soul theory of life. ”

“ The subsequent language of India is full of phrases and words which bear, not the meaning which they previously bore, but the new and higher meaning put into them by Buddhists. But in this case the two ideas were too widely apart, too contradictory. A physical meaning cannot be replaced by an ethical one. The actual facts of life, which they could not alter, could not, indeed, attempt to alter, were a constant influence, against their view, too strong to be overcome. ”

“ In the second place, if the contention of the Buddhists had been universally accepted—if the word Brahman had come to mean, not only a man of a certain descent, but exclusively a man of a certain character and insight then the present’ caste system of India could never have grown up. ”

“ The tone of worldliness and love of material comfort, the eager restlessness [\q 143/] of modern social, and economic competition, the degradation of learning to a mere means of getting on and making money, are no doubt all unfavourable to any movement for the social and religious elevation of a people. ”

“ Whereas some Samaṇas and Brahmans have gained a reputation by all sorts of insignificant matters, [17] not [\q 150/] so the Samaṇa Gotama. His reputation comes from perfection in conduct and righteousness.
Truly, Sirs, the king of Magadhā, Seniya Bimbisāra, with his children and his wives, with his people, and his courtiers, has put his trust in the Samaṇa Gotama.
‘Truly, Sirs, King Pasenadi of Kosala, with his children and his wives, with his people and his courtiers, has put his trust in the Samaṇa Gotama. ”

“ See below in the Introduction to the next Sutta.
[6] Campā, the capital of Angā, was on the East bank of the river of the same name (Jāt. IV, 454) , which formed the Eastern boundary of Magadhā. It was close to the modern Bagulpur, about Lat. 24’ 10’ by Long. 87’. Like other names of famous places in India, it was used over again by colonists in the Far East, and there means what we now call Cochin China and Annam (I-Tsing, p. 58) . ”