"Therefore, Shariputra, believe, accept, and do
not doubt me and those Buddhas, World Honored
Ones.  Shariputra, any sons of good family or
daughters of good family who will make, or have
made or are making the mental resolve for the
Buddhaland of that World Honored One, the Thus
Come One Limitless Life, will all become irreversible
from Unsurpassed Right and Equal Proper
Enlightenment and will be born or have been born
or are being born in that Buddhaland."

Review: Consult isuue #162 for beg. of 2nd
sentence; issue #140 for cittapranidhanam;
#139 for tasmat-tarhi; #138 for upapatsyate
(there 3rd sing. middle, related to the 3rd pl.
active here);  #136 for karisyati (there 3rd
sing., here 3rd pi.);  #135 for va...va (here
va + upapadyanti becomes  vopapadyanti); #134
for long discussion of structure seen here in
second Sentence;  #133 for upapadyante (here
-anti,  active); #132 for bhavati (here -anti,
3rd pl.);  #131 for tatra buddhaksetre (here
final -e becomes -a before following intial u-);
#129 for long discussion including sariputra, ye,
avinivartaniyas;   also amitayusas-tathagatasya
and upapannas (also in #103);  and #145 for full
discussion of the imperative pratiyatha.  tesam
buddhanam bhagavatm,  genitive pi. mas., should
also be familiar by now.  mama is gen. sing mas.
"of me" literally, all genitive as object of the
verbs of faith and acceptance.  mil is the form
of the negative before an imperative verb, and
is a separate word but joined to the beg. of the
verb it negates here:  makanksayatha.  Note that
two of the imperatives have -tha as their end-
ing, but the first verb, from srad- û dha- "to
believe" differs in that it uses middle rather
than an active ending:  -dhvam, occuring on the
form dadhadhvam, for the verb û dha- belongs to
the reduplicating class.  The classical form
should actually be dhadhvam, and this form is
 Buddhist usage. In ma + akanks- (prefix a- +
root û kanks- "doubt" is the Buddhist meaning.
Division could also interpret the form as not
having a prefix but having the negative joined
in the manuscript by error: ma kanksayatha (=
kanksatha).

  The second, very long, sentence uses the
same structure as in the previous lesson (#162),
but with more complicated predicate.  The first
clause has the same subjects as in that lesson,
but three verbs, only two of which are finite:
karisyanti (future, 3rd sing. active) and the
present 3rd sing. active kurvanti. Krtam is the
perfect passive participle agreeing with the
direct object of the other verbs: cittapranidha
nam, literally "mind-vow," making the equivalent
of a past tense.  The second clause has two parts,
one with verb bhavisyanti (future) and the other
with three verbs covering the three periods of
time.