"Therefore, Sariputra, good men and good
women of faith should make the vow for that
Buddhaland."

  The Buddha continues to explain to his dis-
ciple Sariputra the very many wonderful advan-
tages gained by those who make the resolution
to be reborn in Amitabha Buddha's Land of Ulti-
mate Bliss.  At the end of a fairly long dis-
cussion, the Buddha summarizes saying: tasmat
tarhi "therefore," that is, for the reasons just
given, sariputra, kulaputraih "by good men" ca
"and" kuladuhitrbhis "(by) good women" citta-
pranidhir "(the) mind-vow" utpadayitavyah "is to
be made"/"should be made" tatra "for that "buddha-
ksetre "Bddhaland."

  tasmat-tarhi was explained in #139, and the
derivation of kulaputra and kuladuhitr in issue
#134. There has been a similar passive construc-
tion involving roughly the same words already in
issues #131 and #140.  This is the most complex
occurrence so far.  The locative phrase tatra
ksetre expresses the goal of the vow that is
made, having somewhat the literal meaning "with
respect to" as the force of the locative case.
The agent in the sentence, that is the people
who perform the action, appears in the instru-
mental case.  Here there are two nouns modified
as well by the adjective sraddhaih "of faith"/
"who believe." The lexical form is sraddha, from
 the noun srat "truth"/"faith" and the verbal
root û dha- "put"/"place"--hence, "place falth
in/" "believe."

  The two nouns in the instrumental case are
translated here as if they were the subjects of
an active verb, with citta-pranidhi, lexical
form of the word for "vow," as the direct object..
However, the vow is the grammatical subject of
the sentence, and its verb in the passive voice
is utpadayitavyah "is to be made"/ "should be
produced."  The form is the gerundive of the
causative stem of the verb which should now be
familar:   prefix ut- + verbal  root /pad-.   The
verb "be" is understood, not expressed, and
would be asti "it is" if it were written in
full.

   Previously, the word for the vow to be re-
born in the Land of the Buddha of Limitless
Life and Limitless Light was the neuter noun
pranidhana,  pranidhanam when appearing in the
nominative singular.   Here  the word for vow is
pranidhi,  a masculine  form of similar deriva-
tion.  Once before, the word citta "mind" was
compounded with the word, and that happens with
the masculine form here.   "Mind-vow" simply is
"vow,"of course. More detail was given concern-
ing sound changes (internal and external sandhi)
in previous issues, as well  as the grammar of
such constructions.