Dear Nina and Ong Yong Peng,
(1) okkami is aorist, yes.
(2) Buddhaana.m** sammukha.t.thaane pana .thitaa vaa nisinnaa vaa ito
> vaa etto vaa na honti, buddhaviithiyaa dviisu passesu niccalaava
> ti.t.thanti.
> [The people] standing or sitting at a place in the presence of the
> Buddhas are not here nor there [i.e. moving about], but remain
> motionless on two sides of the road [leading] to the Buddha.
>
> ** The use of plural 'buddhaana.m' here is not well-understood, if
> anyone can kindly explain.
The plural here is to show that this custom is observed with all Buddhas,
past and future Buddhas included.
(3) Obviously, viithi in this context indicates the corridor or area left
free by the audience for the Buddha to come to his seat. Grammar allows us
to take it as buddhaaya viithi or buddhassa viithi or buddhaana.m viithi.
All three would in the end mean the same.
Mahinda
On Mon, May 30, 2011 at 11:33 AM, Nina van Gorkom <vangorko@...>wrote:
>
>
> Dear Yong Peng,
> It is interesting to go more deeply into the grammar.
> Op 30-mei-2011, om 3:18 heeft Ong Yong Peng het volgende geschreven:
>
>
> > Please correct me if I am wrong. I run through the commentary, and
> > there is no indication that buddhaviithi = buddhaana.m viithi. I
> > reckon Burlingame took reference from "Buddhaana.m
> > sammukha.t.thaane...", or from another classical source. I also
> > have a read on Burlingame online*, and I propose that buddhaviithi
> > = buddhaaya viithi (road to the Buddha), which is more contextually
> > correct, since we have Citta coming on the road to pay respect to
> > the Buddha.
>
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