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I, 31.
NÂGASENA'S CONVERSION.
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attendant, to the dwelling-place of that disciple, and there they sat down on the seats prepared for them, And she gave to both of them food, hard and soft, as much as they required, waiting upon them with her own hands. When Assagutta had finished his meal, and the hand was withdrawn from the bowl, he said to Nagasena: 'Do thou, Nagasena, give the thanks to this distinguished lady.' And, so saying, he rose from his seat, and went away. [16]
31. And the lady said to Nagasena : 'I am old, friend Nagasena. Let the thanksgiving be from the deeper things of the faith.
And Nâgasena, in pronouncing the thanksgiving discourse!, dwelt on the profounder side of the Abhidhamma, not on matters of mere ordinary morality, but on those relating to Arahatship?. And as the lady sat there listening, there arose in her heart the Insight into the Truth, clear and stainless, which perceives that whatsoever has beginning, that has the inherent quality of passing away. And Na. gasena also, when he had concluded that thanksgiving discourse, felt the force of the truths he himself had preached, and he too arrived at insight he too
1 See the note above, p. 15.
• Suññatå, used here in the sense of Nirvana. Compare Anguttara II, 5, 6; Gâtaka III, 191; Kullavagga XII, 2, 5.
Dhamma-kakkhu. This perception of the impermanency of all things and all beings is called 'the Eye for the Truth,' and is the sign of the entrance upon the path to Arahatship, i. e. Nirvana. It is the same among Buddhists as conversion is among the Christians. Compare Acts xxvi. 18 (Open their eyes, and turn them from darkness to light, and from the power of Satan unto God') and other similar passages.
• Vipassanâ. Childers says this is an attribute of Arahatship; and Trenckner translates it superior intelligence.' But Arahats
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