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48Pacific Worldawe upon viewing the deity and also gratefully receives the gracious gazeof the deity, was at play during the time reflected in the Påli canon. It islikely that the term in the particular semantic frame here (bhavantamdassanåya upasankam°), and as will be mentioned later in this chapter inthe context of pasåda, with reference to Visuddhimagga ofBuddhaghosåcariya, ed. Henry Clarke Warren, rev. Dharmananda Kosambi(Harvard Oriental Series, Vol. XLI. Cambridge, Massachusetts: HarvardUniversity Press, 1950; hereafter abbreviated as Vism.), VII.61, is not totallywithout some convergence in meaning. Utilizing the activity of the sensesin acts of devotion—seeing, hearing, smelling, touching—has been long apart of Indian religiousness such that keeping darΩana in our translationtends to underscore the depth and quality of the activity of the eyes inreligious acts. This is hardly an act of “looking at” or of merely noticing.6. S.III.120. Carter, loc. cit.7. Vakkali is well known in canonical and commentarial literature. His finaldemise is variously recorded, whether in apparent suicide as the Saµyuttanikåyaaccount presents it, or while arising into the air at the instruction ofthe Buddha, according to the commentaries on the Theragåtha and theDhammapada. See G. P. Malalasekera, Dictionary of Påli Proper Names(London Luzac & Company, Ltd., 1960 [1938]), II.799–800, and F. L.Woodward, The Book of the Kindred Sayings (London: Luzac & Company,Ltd., 1954 [1925]), III, pp. 103–104, n. 4. Woodward refers to the commentaryon our passage and says that it was at the point of dying that Vakkaliwas able to attain release. The commentary on the Açguttara-nikåya notesthat Vakkali jumped down from a considerable height but alighted safelyin the presence of the Buddha. Vakkali is held as an exemplar of a personwho is characterized as being devoted through faith.8. Papañcas¥dan∆ Majjhimanikåya††hakathå of Buddhaghosåcariya (partsI–II, ed. J. H. Woods and D. Kosambi, London: Oxford University Press,1922 [part I], 1923 [part II]; parts III–IV, ed. I. B. Horner, 1933 [part III], 1937[part IV]; abbreviated hereafter as MA.), I.22 (on Majjhima-nikåya [vol. I,ed. V. Trenckner, London: Published for the Pali Text Society by Luzac andCo., Ltd., 1964; vols. II–III, ed. Robert Chalmers, London: Luzac & Co., 1960;hereafter abbreviated as M.], I.1) draws a contrast between cakhunådassanam and ñå√ena dassanam and quotes our key passage from S.III.120.The ordinary person puts emphasis on the customary activity of the eyesand seeks for the physical presence of the Buddha, while the person ofadmirable bearing sees with insight. MA’s reference is considering the caseof an average person (puthujjana). Paramattha-D∆pan∆ Udåna††hakathå(Udåna Commentary) of Dhammapålåcariya, ed. F. L. Woodward (London:Published for the Pali Text Society by the Oxford University Press,1926; hereafter abbreviated UdA.), 310–311 (on Udåna, ed. Paul Steinthal[London: Oxford University Press, 1948; hereafter abbreviated as Ud.], 58)