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LALITA-VISTARA. 16. Too streams of water, one hot and the other cold, p. 124. Tho Burmese text does not notice these streams. The Siamese text brings down from henven two streams of water, one falling "01 the qui'n and on upon the Grand Being" (Alnbastor, p. 102). According to the Chinese version the streams came from mid-air, and washed only the child. (Beal, p 47).
17. Zrnecendontal light, p. 124. This portentous light is dig. tinct from the portcuts subscqucutly noticed. It is not referred to in the Burmese, the Siamese and the Chinose versions of the story. It bas be, iy seme, alleged to be a variant of the sta: which guided the says he went to visit Christ immediately after his birth.
18. Eught sheets of goflection, p. 121. The objects of merlitation can the different times of meditation. Hindu Yogis recognise Alles furnus.
19. Alranoil seorn steps towards the cast, p. 124. The different versions of the legal all recognise this miraculous cccurrence, and the worils pat into the month of the child are substantially, but not literally, tuc spic. The Bhagavata Puráva ascribes to the infant Kris a mirack ular to this.
20. These and the lika miracles becomc manifest, p. 125. The miracles are given in the sitine ternis nor in the same order in the different versions of the story as preserved among the Tiltan, the Cbines, the Durhuse, and the Siamese natious. Hvidently no great importance 15ils attached to them.
21. It brings acre horriplaled inth delight, p. 125. When adverting to the miracles the present tense is used, but in dotailing ther the to put the verb in the past tense. This causes : Liatus in the narrative. I have wozely followed the text.
.2. Why should be agoen neynire the sequenceless Bodhi knowledyc? p. 127. The question is proscr, and the Bodhisattva fails to meet it directly. In fact the idea of antiquity in regard to the religion of Sikya may an allur-thvught, and had to be worked out by resort to subterfuges.
23. Free from the threefold destruction, p. 129. Physical, mental, and fr.iritual.
26. religion which is like an army, p. 129. "I'he word in Sanskrit is anika, which implies a brigade consisting of borses, elephants, chariots and fout-soldiers.
