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 Tath&gata, 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 Tath&gatas 1 , the Arhats, the perfectly enlightened. Those former Tathdgatas, &c, they, too, emitted a lustrous ray, and I am convinced that the Tath£gata 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 fore-token. And because the Tath&gata, &c, wishes that this Dharmapary&ya meeting opposition in all the world 2 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.
Hence it follows that Mangusrl is eternally young, like the rising sun, like Mithra, and like the Arhataw deva, the latest, or youngest, of the Arhats or Ginas.
The rendering of vipratyanika, var. lect. vipratyantyaka, is doubtful. Burnouf, who translates it by 'avec laquelle (le monde entier) doit 6tre en disaccord,' remarks in his comment (Lotus, p. 323) that the Tibetan version assigns to pratyantyakathe meaning of 'accordance, concord.' It is, however, extremely doubtful whether such a word as pratyaniyaka exists at all, and if pratyanfka 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 vipratyaniyaka,
alsoLalita-vistara,p. 513, this may be a wrongly Sanskritised vippakkaniyaka, to which would answer a Sanskrit vipratyantkaka.
