Dear Mahinda,

thank you for the explanation of "olokita-olokita.t.thaana.m". I also agree with the first point you made.

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. not moving], but remain as though motionless on the two sides of the road of the Buddhas. (here referring to the noble eightfold path)

Citto gahapati mahanta.m buddhaviithi.m okkami.
Citta the householder entered the great path to/for/of the Buddha. (here referring to an actual pathway)

Now, getting back to the text,

Tiini phalaani pattena ariyasaavakena olokita-olokita.t.thaana.m kampi.
Every place looked at by the noble disciple [who] attained the three fruitions shook.

[subject] tiini phalaani pattena ariyasaavakena olokita-olokita.t.thaana.m
[predicate] kampi

If there is no further discussions, I will post a summary next week.


metta,
Yong Peng.

--- In Pali@yahoogroups.com, Mahinda Palihawadana wrote:

M: (1) I think, when the reference is to Citta, the narrative shifts from the general to the particular. So we should say, the great path of the Buddha, i.e. the space left for the Buddha on this occasion. I also think that this refers to that physical space, not the Ariyan Path, since Citta as an anaagaamin was already on that Path.
(2) The repetition of 'olokita' is to give the sense of 'every', a common feature in Pali, Skt etc. "Every place (that he) looked at".