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INTRODUCTORY.
banner of the law, to kindle the great torch of the law, to blow the great conch trumpet of the law, and to strike the great tymbal of the law. Again, it is the intention of the Tathagata, young men of good family, to make a grand exposition of the law this very day. Thus it appears to me, young men of good family, as I have witnessed a similar sign of the former Tathagatas?, the Arhats, the perfectly enlightened. Those former Tathagatas, &c., they, too, emitted a lustrous ray, and I am convinced that the Tathagata is about to deliver a grand discourse for the teaching of the law and make his grand speech on the law everywhere heard, he having shown such a foretoken. And because the Tathagata, &c., wishes that this Dharmaparyaya meeting opposition in all the world? be heard everywhere, therefore does he display so great a miracle and this fore-token consisting in the lustre occasioned by the emission of a ray.
1 Hence it follows that Mañgusti is eternally young, like the rising sun, like Mithra, and like the Arhatâm deva, the latest, or youngest, of the Arhats or Ginas.
· The rendering of vipratyanîka, var. lect. vipratyanîyaka, is doubtful. Burnouf, who translates it by avec laquelle (le monde entier) doit être en désaccord,' remarks in his comment(Lotus,p.323) that the Tibetan version assigns to pratyanîyaka the meaning of "accordance, concord.' It is, however, extremely doubtful whether such a word as pratyanîyaka exists at all, and if pratyanika should really be used in the sense of concord,' notwithstanding its generally occurring in the sense of 'opposition,' we must suppose that from the notion of an opposite party' has developed that of a party, paksha, in general. On that assumption we can account for vipratyanika being used in the sense of vipaksha, repugnant, contrary, belonging to a different party. As to vipratyanîyaka, also Lalita-vistara, p.513, this may be a wrongly Sanskritised vippakkanîyaka, to which would answer a Sanskrit vipratyanîkaka. [31]
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