Dear Yong Peng,

viithi means the actual physical street,-  See DN I 83 for an example where it clearly means street (viithi.m sa~ncarante... "[he sees people] walking in the street" ). I presume it could also be used metaphorically.

okkamma does have the sense of "step aside" or "turning aside" ("from the road"  with the road in ablative, maggaa) as in DN II, 130 where Aa.laara Kaalaama steps off the road to rest from the sun. okkamma < avakramya in Skt. which is a gerund/absolutive  form  with ava- > -o- and -my- > -mm-

The prefix ava- has several senses, meaning "off, away, down" - so  okkami has the sense of "step down upon" (MW) "fall into" or "enter" as per the PED, but it could also have the sense of "step away from" as in the DN example. I cannot find this usage in Skt. (at  a glance), but that is clearly what it means in Paali, and they are both the same verb,

Metta,

Bryan

--- On Sat, 5/28/11, Ong Yong Peng <palismith@...> wrote:

From: Ong Yong Peng <palismith@...>
Subject: [Pali]
Re: The New Pali Course Part III [45/120]
To: Pali@yahoogroups.com
Received: Saturday, May 28, 2011, 6:00 AM
















 









Dear Nina and friends,



thank you for posting from Burlingame. I also like to sort out some preliminaries.



1. The term buddhaviithi, does it refer to a physical street or roadway, or does it just mean the Buddha's path or the Buddhist way to enlightenment. Or it may be a metaphor of the second meaning.



2. The verb okkamati, is it related to okkamma, meaning "having gone aside from". If so, does okkamma also not mean "having entered"?



I will only try the first two sentences now:



Buddhaana.m sammukha.t.thaane pana .thitaa vaa nisinnaa vaa ito vaa etto vaa na honti, buddhaviithiyaa dviisu passesu niccalaava ti.t.thanti.

[They] are not standing or sitting or here or there (i.e. anywhere) at a place in the presence of the Buddhas[,] but remain on the two sides of the Buddha's path, as if [they are] motionless.



Citto gahapati mahanta.m buddhaviithi.m okkami.

Citta the householder entered the great Buddha's path.



I have corrected okkami to entered. Otherwise, I have only rewrite the sentences. Once again, I invite members to provide any additional points which I have overlooked. Thank you.



metta,

Yong Peng.



--- In Pali@yahoogroups.com, Nina van Gorkom wrote:



> Buddhaana.m sammukha.t.thaane pana .thitaa vaa nisinnaa vaa ito vaa etto vaa na honti,

> [They] are not at a place in the presence of the Buddhas but standing or sitting or here or there,



> buddhaviithiyaa dviisu passesu niccalaava* ti.t.thanti.

> [they] remain on the two sides of the Buddha's path, as if [they are] motionless.



Buddhist Legends, II, p. 147: Now those that stand or sit in the presence of the Buddhas move not hither and thither, but stand on both sides immovable in the street of the Buddhas.



> The first sentence is from Baalavagga/Cittagahapativatthu referencing verses 73&74: asanta.m bhaavanamiccheyya...



























[Non-text portions of this message have been removed]