第 十 六 章

處格的用法 (Locative Case)

獨立處格結構 (Locative Absolute)

未來被動分詞 (Future Passive Participle)
 
持業釋 (Kammadhāraya Compound)

省略 (Abbreviation)

 

 

 

壹‧處格的用法 (Locative Case)

０．處格的語尾變化：（此處以-a為例，其餘請參見以下「一覽表」）

 

單數 複數

                 buddha            m. 佛         > buddh-e                  buddh-esu

                                                            buddh-asmiṁ

                                                            buddh-amhi

                 phala               n. 果          > phal-e                     phal-esu

                                                            phal-asmiṁ

                                                            phal-amhi

                 kaññā           f. 少女       > kaññ-āya                kaññ-āsu

                                                            kaññ-āyaṁ

 

１．處格的一般意義：

 

 

(1) 表達動作發生「所在」的「時間、地點、狀況」(express the place

where,the time when or the situation in which an action takes place)。

 

 

 

在、於 ( ...時間、地點、狀況)

on, at, in, into, among (... time, location, situation)

 

 

(2) 表示事情「涉及的」相關主題：「關於(某方面)」，「在(某點上)」，

「就(...而言)」(be used in the senses of "about", "in the case of",

"with reference to", "in the situation of")。

 

 

 

關於(某方面)，在(某點上)，就( ...而言)

(about, in the case of, with reference to ...)

 

(3) 用於某些特定意義的「習慣用法」，如：「關於(...的知識)」、「

對於(...的疑惑)」、「在(某善業、聖行上的確立)」、「在(某大師

的指導下修習、實踐)」、「於(某大師處生信)」、「(放入...)之中」、

「在(某處消失)」，「對於…(的希望)」……等。

 

２．處格的基本用法

 

 

(1) 表達動作(或存在)的「地點、處所」 (Place [at])

 

 

‧Cattāro 'me bhikkhave acchariyā abbhutā dhammā raññe cakkavattimhi.

= 諸比丘！轉輪聖王身上有此四種不可思議、稀有之法（特質）。

(Bhikkhus, there are four remarkable and wonderful qualities in a wheel-

turning monarch.) (D.II.p.145.L15-16,大般涅槃經)

‧Tatra pi sudaṁ Bhagavā Nāḷandāyaṁ viharanto Pāvārikambavane etad

eva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti. = 那時，世尊住

在那爛陀波婆離迦庵婆林，為諸比丘宣說種種法要。（直譯：作

此廣泛豐富之法談） (Then, while dwelling at Nāḷandā, in Pāvārika's

mango-grove, the Blessed One gave a comprehensive discourse to the

monks.) (D.II.p.83.末-p.84.L1-2,大般涅槃經)

‧Addasā kho Pukkuso Malla-putto Bhagavantaṁ aññatarasmiṁ rukkhamūle

nisinnaṁ. = 末羅子補俱裟（福貴）看見世尊坐在一棵樹下。 (Puk-

kusa the son of Malla saw the Blessed One sitting under a tree. / at the

foot (root) of a tree) (D.II.p.130.L4-5,大般涅槃經)

 

 

‧Sant' Ānanda devatā ākāse paṭhavi-saññiniyo, kese pakiriya kandanti. =

阿難！有些虛空中的天神，有地上俗念，他們便散髮悲泣。 (Ā-

nanda, there are deities in the sky whose minds are earth-bound, they

are weeping tearing their hair) (D.II.p.139.倒1-2行,大般涅槃經)

 

(2) 表達動作的「時間」 (Time [at])

 

 

‧Yasmiṁ Ānanda samaye sukhaṁ vedanaṁ vedeti, n'eva tasmiṁ samaye

dukkhaṁ vedanaṁ vedeti, na adukkha-m-asukaṁ vedanaṁ vedeti, su-

khaṁ yeva tasmiṁ samaye vedanaṁ vedeti. = 阿難！領納樂受時，

不會領納苦受，不會領納不苦不樂受，那時只會領納到樂受。 (

Ānanda, when a pleasant feeling is felt, on that occation no painful or

neutral feeling is felt, but only pleasant feeling.) (D.II.p.66.L19-22,大

緣經)

‧Seyyathā pi Ānanda vassānaṁ pacchime māse sarada-samaye viddhe

vigata-valāhake deve ādicco nabhaṁ abbhussukkamāno dudikkho hoti

musati cakkhūni. = 阿難！恰如雨期最後一月，清朗無雲的秋空

，高昇入空的太陽那般耀眼奪目、難於直視。 (Ānanda, just as in

the last month of the rainy season, in autumn, when there is a clear and

cloudless sky,the sun breaking through the mists is hard to look at, da-

zzling to the eyes.) (D.II.p.183.倒3行-p.184.L1,大善見王經)

 

(3) 表達動作發生「所在的」「狀況、場合」 (Situation [in])

 

 

‧Tasmiṁ kho brāhmaṇa yaññe n'eva gāvo haññiṁsu, ... na rukkhā chijj-

iṁsu. = 婆羅門！那次祭祀中，沒有牛被殺死， ... ，沒有樹被砍

下。(in that sacrifice,Brahmin,no bulls were slain, ..., no trees were cut

down.) (D.I.p.141.L26-28,究羅檀頭經)

‧Catūhi kho gahapati-putta ṭhānehi samāna-sukha-dukkho mitto suhado

veditabbo : guyham assa ācikkhati, guyham assa parigūhati, āpadāsu

na vijahati, jīvitam pi 'ssa atthāya pariccattaṁ hoti. = 居士子！依四種

理由，應當了解「（能）共苦樂的朋友是善意（真心）的」：他會

把自己的祕密告訴他人；會為他人保守祕密；患難時不會相棄；為

了他人，甚至可以完全拋棄生命。 (House-holder's son,on four grounds

the friend who is the same in happy and unhappy times can be seen to be

a loyal friend : he tells you his secrets,he guards your secrets, he does not

abandon you in misfortune, he would even sacrifice his life for the sake of

you.) (D.III.p.187.L11-14,教授尸伽羅越經)

 

(4) 表達事情「涉及的」「相關」主題 F 關於(某方面)，在(某點上)，

就(...而言) (Reference [to])

 

 

‧Idaṁ pi 'ssa hoti sīlasmiṁ. = 這也是他在戒方面所具足的（內容）。

(He has this as regards moral character.) (D.I.p.63.L26,沙門果經)

‧Citte cittānupassī viharati. = 關於心，他住於「心隨觀」（即隨觀內

心之活動）。 (with reference to the mind, he lives observing the mind.)

(D.II.p.290.倒4行,大念處經)

‧  Katamā ca bhikkhave sammā-diṭṭhi Yaṁ kho bhikkhave dukkhe

ñāṇaṁ, dukkha-samudaye ñāṇaṁ, dukkha-nirodhe ñāṇaṁ, dukkha-

nirodha-gāminiyā paṭipadāya ñāṇaṁ, ayaṁ vuccati bhikkhave sammā-

diṭṭhi. = 再者，諸比丘！什麼是正見（的內容）呢？ 諸比丘！就

是那關於「苦」的智慧 (或，對於「苦」的確見)、關於「苦集」

的智慧、關於「苦滅」的智慧、關於「趣向苦滅之道」的智慧。

諸比丘！這就是所謂的正見。 (And what, bhikkhus, is right view

It is, bhikkhus, the knowledge of (about) suffering,the knowledge of the

origin of suffering, the knowledge of the cessation of suffering, and the

knowledge of the way leading to the cessation of suffering. Bhikkhus,

this is called right view.) (D.II.p.311.末行-p.312.L3,大念處經)

‧Siyā kho pana bhikkhave eka-bhikkhussa pi kaṅkhā vā vimati vā buddhe

vā dhamme vā saṁghe vā magge vā paṭipadāya vā. Pucchatha bhik-

khave. Mā pacchā vippaṭisārino ahuvattha : ... = 再者，諸比丘！假使

某一位比丘於佛、或法、或僧、或道、或道跡 有疑惑、不明白者，

諸比丘！你們就問吧！不要以後才有（這樣的）後悔： ... (It may

be, monks, that some monk has doubt or uncertainty about the Buddha,

the Dhamma, the Sangha, the path or the practice. Ask,monks ! Do not

afterwards feel remorse, thinking : ...) (D.II.p.154.倒3行-p.155.L1,大

般涅槃經)

‧Imāni te deva caturāsīti-pāsāda-sahassāni Dhamma-pāsāda-ppamukhāni,

ettha deva chandaṁ janehi, jīvite apekhaṁ karohi. = 大王！你有這八

萬四千高殿－－法高殿為其上首，大王！於此處生起意欲吧！於生

命燃起希望吧！ (Sire, of your eighty-four thousand palaces, Dhamma

is the chief. Here, Sire, make a wish, arouse the hope for (about) life.)

(D.II.p.191.L1-3,大善見王經)

 

３．處格的進一步用法

 

(1) 表達動作發生「所在的」「社會、群體」 (Society [among])

F 常用「處格複數」（表示多個小區域組成的大區域）。

 

 

‧Atthi kho bho samaṇo Gotamo Sakya-putto Sakya-kulā pabbajito.

Māgadhesu cārikaṁ caramāno mahatā bhikkhu-saṁghena saddhiṁ

pañca-mattehi bhikkhu-satehi Khānumataṁ anupatto Khānumate

viharati Ambalaṭṭhikāyaṁ. = 大德！有釋子沙門瞿曇從釋迦族出家

，伴隨著大比丘眾五百人，於摩揭陀國內漸次遊行，他到達佉努

婆提之後，便於佉努婆提的庵婆羅樹林住下。 (Sir, the ascetic

Gotama son of Sakya went forth from the clan of Sakya, travelling

through Magadha with a large company of some five hundred monks,

having arrived at Khānumata, lives in Ambalaṭṭhikā.) (D.I.p.128.L18-

22,究羅檀頭經)

‧Ekaṁ samayaṁ Bhagavā Kurūsu viharati. Kammāssadhammaṁ nāma

Kurūnaṁ nigamo. = 有一回，世尊住在拘樓國中，一個名為劍磨瑟

曇的拘樓人市鎮。 (On one occation the Blessed One was living in

the Kuru country at a town of the Kurus named Kammāsa-dhamma.)

(D.II.p.290.L2-3,大念處經)

(2) 表達「(建)立、(安)住」「於」某處所、地位、狀態 (Establishment

[in])

 

 

‧Atha kho bho rājā Disampati Jotipālaṁ māṇavaṁ Govindiye abhisiñci,

pettike ṭhāne ṭhapesi. = 大德！那時域主王讓護明童子即典尊之位，

（亦即）立他於其父親之位。 (So King Disampati appointed Jotipāla the

young priest as Steward in his father's place.) (D.II.p.232.L14-15,大典

尊經)

‧Mayam pi hi bhante gihī odātavasanā kālena kālaṁ imesu catusu satipa-

ṭṭhānesu supatiṭṭhitacittā viharāma. = 尊師！我們在家白衣人也會隨

時將心好好安住在四念處上。 (From time to time,venerable sir,we

white-clothed lay people also abide with our minds well established in

these four foundations of mindfulness.) (注：kālena kālaṁ imesu ca-

tusu satipaṭṭhānesu supatiṭṭhitacittā viharāma直譯：「我們會隨時處

在『內心於這四念處上好好安住』之狀態」。) (M.I.p.340.L13-14,

乾達羅迦經)

 

(3) 表達「在」...「上面」的信心 (Confidence [in])

 

 

‧Evaṁ pasanno 'ham bhante Bhagavati : pahoti me Bhagavā tathā dhammaṁ

desetuṁ yathāham imaṁ kaṅkhā-dhammam pajaheyyan-ti. = 大德！我

於世尊處生起這樣的信心：「世尊堪能為我說法，令我斷捨此項疑惑

。」(But I have such confidence in the Blessed One,lord. The Blessed One

can teach me a teaching herein so that I may abandon my doubt.) (S. IV.

p.350.L17-19)

‧Te kho pana pi ahesuṁ Buddhe pasannā Dhamme pasannā Saṁghe pa-

sannā, sīlesu paripūrakārino. = 而他們也是於佛生信、於法生信

、於僧生信，於眾戒行圓滿行持。 (Yet they too had confidence in

the Buddha, in the Dhamma, and in the Sangha, and they observed the

disciplines perfectly.) (D.II.p.202.L4-5,闍尼沙經)

 

 

(4) 表達「在」某人指導「下」，或「在」某種善行「下」行踐 (Conduct

[under])

 

 

‧Aññe pi bhante tayo bhikkhū Bhagavati brahmacariyaṁ caritvā, hīnaṁ

Gandhabbakāyaṁ upapannā. = 大德！也有另外三位比丘於世尊

處修習梵行，而後卻轉生為低劣的乾闥婆身。 (Also, Lord, there

were three monks who, having lived (practiced) the God-like life (con-

duct) under the fortunate one, had been reborn in the inferior condition

of Gandhabbas.) (注：upapannā 原文作 uppannā，今依校注改)

(D.II.p.271.L24-26,帝釋所問經)

 

(5) 表達「在」某處消失 (Disappearing [in])

 

 

‧Atha kho so Kevaddha bhikkhu seyyathā pi nāma balavā puriso sammiñ-

jitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ sammiñjeyya, evam eva

Brahma-loke antarahito mama purato pātur ahosi. = 於是，堅固！那位

比丘就像力士之伸其屈臂、或屈其伸臂那樣（迅速地），於梵天界

消失，在我面前出現。 (So that monk, as swiftly as a strong man might

flex or unflex his arm, vanished from (in) the brahmā world and appeared in

my presence.) (D.I.p.222.L14-17,堅固經)

 

 

貳‧獨立處格結構 (Locative Absolute)

１．功用：作「從屬子句 (subordinate clause)」。

 

２．使用時機：當主要子句與從屬子句的動作(action)「分屬不同作者

(agent)」時。

 

３．一般句型：

 

 

A1 ... V1 , A2 … V2 , B ... V

Loc. pp./ppr.Loc. (同前) Nom. 主要動作

 

 

‧「A1-V1」、「A2-V2」為分詞子句，「B-V」為主要子句。

‧分詞子句之主詞A1、A2用「名詞的處格」，主要子句之主詞B則用

主格。

‧分詞子句之動詞V1、V2用「分詞的處格」，主要子句之動詞V則用

「一般動詞」，人稱、數與B配合。

‧此處處格不表「處所」，而是用來表達「獨立句構」。

‧分詞子句的「位置」通常放在主要子句「之前」，但也有插入

於主要子句「之中」的。

‧分詞子句的「動作」在「時間上」可能「先於」主要子句的動作，或

與之「同時」。

 

４．意義：

 

獨立處格結構的使用機會比獨立屬格結構多，而表達的意義也較廣，

如：

 

‧用於「狀況句」，表達主要子句動作發生的「(時間、) 狀況、時機」

(順接義：當/在 when/while/as ... ；反接義：即使

/僅管,although...)

 

‧用於「因果句」，表達主要子句動作發生的「原因」(由於,because...)

，「條件」(若,if...)， ... 等。

 

５．例句

 

‧Parinibbute bhagavati saha parinibbānā Sakko devānam indo imaṁ gāthaṁ

abhāsi. = 世尊般涅槃時，眾神之主帝釋於此般涅槃後，隨即說此偈

頌。 (When the fortunate one entered the final passing, Sakka, rule of the

devas spoke this verse immediately after the final passing.) (注：「saha +

Ins.」有「伴隨，隨即」之義，此處取「隨即(immediately after)」之義。)

(D.II.p.157.L6-7,大般涅槃經)

‧Imasmiñ ca pana veyyākaraṇasmiṁ bhaññamāne Sakkassa devānam indassa

virajaṁ vītamalaṁ dhamma-cakkhuṁ udapādi : ' Yaṁ kiñci samudaya-

dhammaṁ sabban taṁ nirodha-dhamman' ti, aññesañ ca asītiyā devatā-

sahassānaṁ. = 進而，當這解說被闡明時，眾神之主帝釋及其他八萬

天眾生起了清淨（離塵）、無垢的法眼：「一切(因緣)集起之事物，

皆會壞滅！」 (And moreover as this explanation was being spoken, the

pure and spotless 'eye of doctrine' (Dhamma-Eye) arose in ('of') Sakka, ruler

of the gods, and he knew : ' Whatever things have an origin must come to

cessation.' And the same thing happened to eighty thousand devas as well.)

(注：Yaṁ kiñci samudaya-dhammaṁ sabban taṁ nirodha-dhamman ti

直譯：「凡具集起性質者，皆具壞滅性。」，-dhamma謂「性質」)

(D.II.p.288.末4-p.289.L1,帝釋所問經)

‧Atha kho bhikkhave Vipassissa Bodhisattassa etad ahosi : " Kimhi nu kho

sati upādānaṁ hoti, kiṁ-paccayā upādānan ti " Atha kho bhikkhave

Vipassissa Bodhisattassa yoniso-manasikārā ahu paññāya abhisamayo :

" Taṇhāya kho sati upādānaṁ hoti, taṇhā-paccayā upādānan ti." = 諸

比丘！當時毘婆尸菩薩這麼想：「當有什麼時，就有『取』？『取』

來自何緣？」諸比丘！當時毘婆尸菩薩透過正確的思惟，以智慧現觀：

「當有『愛』時，就有『取』；『取』來自『愛』這個緣(條件、原因

)。」 (And then, bhikkhus, the Bodhisatta Vipassī thought : ' With what

being present, there is attachment From what cause is attachment ' Then,

bhikkhus, the Bodhisatta Vipassī as a result of the wisdom born of the wise-

attention the realisation dawned on him : 'Craving being present, there is atta-

chment. Attachment is from the cause of craving.') (D.II.p.31.L21-26,大本經)

‧Disampatimhi raññe kālakate rāja-kattāro Reṇuṁ rājaputtaṁ rajje abhisiñciṁsu.

= 在域主王死後，大臣們令黎努王子即於王位。 (After king Disampati

died, the king-makers consecrated the prince Reṇu in the kingship.) (注：

rāja-kattar「國王之作者」，即有權立新王者，此處姑且作「大臣」。

《長阿含‧典尊經》作「國中大臣」。) (D.II.p.234.L2-3,大典尊經)

‧Api ca, Udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhamman te desessāmi :

' Imasmiṁ sati idaṁ hoti, imass' uppādā idaṁ uppajjati; imasmiṁ asati idaṁ

na hoti, imassa nirodhā idaṁ nirujjhatīti.' = 儘管如此，然而，優陀夷！

且放下過去，放下未來！我將為你說示教法：「當這個存在時，那個才

存在；由於這個生起，那個才會生起。當這個不存在時，那個就不存在；

由於這個息滅，那個就息滅。」（古譯：「此有故彼有，此起故彼起；

此無故彼無，此滅故彼滅。」） (But let be the past, Udāyin, let be the future.

I shall teach you the Dhamma : 'When this exists, that comes to be; on the ari-

sing of this, that arises. When this does not exist, that does not come to be; on

the cessation of this, that ceases.') (注：tiṭṭhati 有「立、住、止」之義，此

處取後二義，即「擱置、放下、不管」。) (M.II.p.32.L4-7,善生優陀夷

小經)

 

 

參‧未來被動分詞 (Future Passive Participle)

 

１．構成：

字根 或 (少數)

現在式語基

＋

-(i)tabba , -anīya , -ya

-eyya , -teyya , -tāya

 

 

【注意】：子音結尾的字根 ＋ 子音開頭的字尾 -tabba,-ya,-teyya

或 -tāya 時，常有連音變化。(詳見下例)

 

２．意義：未來被動分詞(fpp.)常表達：

 

(1) 未來 ──┐

(2) 義務、命令、可能 ──┼─ 亦即「某事(動作)應當(或可能)被做」

(3) 被動 ──┘

 

３．示例：

 

 

(1) 加 -(i)tabba 的：

 

 

                   kar         > kātabba                  應被做 (to be done)

                   gam        > gantabba                應被去 (to be gone)

                   car         > caritabba                應被行 (to be practised)

 

                   (ñ)ñā    > jānitabba                應被知 (to be known)

                   dis          > diṭṭhabba                應被見 (to be seen)

                   vac         > vattabba                 應被說 (to be spoken)

 

 

(2) 由使役動詞(Causative)形成的：

 

 

                   kar         > kāretabba               應被令做 (must be caused to make)

                   (ṭ)ṭhā     > ṭhāpetabba             應被建立 (to be established)

                   bhū       > bhāvetabba            應被修習 (to be developed)

 

 

(3) 加 -anīya 的：

 

 

                   kam        > kamanīya               令人喜愛的、可愛的 (to be loved, lovely)

                   kar         > karaṇīya                 應被做的、義務、事務 (what must be

                                                                   done, duty)

                   bhuj        > bhojanīya               可被吃的、食物 (to be eaten, food)

                   ram        > ramaṇīya                令人愛樂的 (to be delighted in, delightful)

                   vac         > vacanīya                 應被說的 (what ought to be said)

 

 

(4) 加 -ya (-yya) 或 -eyya 的：

 

 

                   kar         > kicca                      應被做的、事務 (what should be down,

                                                                   business)

                   bhū       > bhabba                   可成為的、能夠 (capable)

                   labh        > labbha                    可被得的、可能 (to be obtained, possible)

                   dā        > deyya                     應被給的、施物 (to be given, gift)

                   ci            > ceyya                     應被積集的 (to be heaped up)

                   ji            > jeyya                      應被勝的 (to be conquer)

                   (ñ)ñā    > ñeyya                     應被知的、所知 (to be known)

                   pā        > peyya                     應被喝的、可以喝的 (to be drunk,

                                                                   drunkable)

 

 

(5) 加 -teyya 或 -tāya 的：

 

 

                   (ñ)ñā    > ñāteyya                  應被知的、所知 (to be known)

                   das         > daṭṭheyya                應被見的 (to be seen)

                   (dis)       > daṭṭhāya                 應被見的 (to be seen)

                   lajj          > lajjitāya                  應覺羞恥的 (what one has to be ashamed of)

４．語尾變化 (Declension)：

 

未來被動分詞無論作動詞、形容詞、或名詞，語尾均隨 -a (m.n.) 、

-ā (f.) 變化。

 

５．未來被動分詞的「用法」(Use of FPP)：

 

(1) 作「動詞」

 

● 一般用法(實主詞、被動)

 

 

‧te vo bhāvetabbā = 這些應被你們修習 (they must be developed

by you)

‧thūpo kātabbo = 塔應被作(建) (a pagoda should be build)

‧Sukhā bhikkhave vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato

daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. = 諸比丘

！樂受應（被）視為苦，苦受應（被）視為箭（刺），不苦不

樂受應（被）視為無常。 (Pleasant feelings, brethren, should be

regarded as Ill. Painful feelings should be regarded as a barb. Neutral

feelings should be regarded as impermanence.) (S.IV.p.207.L6-

9,當見)

 

● 非人稱用法(Impersonal，虛主詞、被動)

 

 

‧iminā ... pariyāyena veditabbaṁ = (它)應被以此方式確證 (it

should be ascertained in this way)

‧kathaṁ paṭipajjitabbaṁ = (它)當如何被踐行 (how should one

proceed)

 

● 配合動詞 man (think)，表達某人「認為、覺得」某事「應該、

值得、適合」被做，如：

 

 

‧upasaṁkamitabbaṁ maññeyya = 他可能認為它(指僧團)該被參訪

(he may think it (assembly) is to be approached)

 

(2) 作「形容詞」

 

 

‧ramaṇīyo pabbato = (靈鷲)山是令人喜愛的 (the mountain is de-

lightful)

 

(3) 作「名詞」

 

 

‧pure vacanīyaṁ pacchā avaca = 該(被)先說的(話)你後說 (you said

last (after) what ought to be said first (before))

 

 

肆‧持業釋 (Kammadhāraya Compound)

１．構成：

Ａ (屬性)

Ｂ (重點字)

 

‧持業釋由「前、後」兩部份構成，後部(last member)Ｂ為整個複合

詞的「重點字」(Dominating Noun)，前部Ａ則為其「屬性」(kamma

-- “業”、”特質”，Characteristic,Attribute)，常是「形容詞」。二者

指涉同一內容，為「同位語」(Apposition)。

 

‧若將此複合詞拆開，則Ｂ的「格」(Case) 維持不變，Ａ應還原為與

Ｂ同格(因為是修飾關係)。

 

２．示例：

 

 

‧akālamegho = a-kāla-megho = 非-時(之)-雲(雨) (an untimely cloud)

‧rājisi = rājan-isi = 身為國王的聖者 (king-sage,the sage who is a king)

‧adhammakāro = a-dhamma-kāro = 非-法(之)-行 (unlawful acting)

 

 

伍‧省略 (Abbreviation)

巴利經典中，常有整段經文一字不漏的重複(或僅一兩字不同)。此時常

會只寫出開頭及結尾數語，而將中間的「重複文」省略，並標以 pe 或

la (and so on,etc.) 表示省略。pe / la 本身為 peyyāla (etcetera,等等)一詞

的略語形。

 

例：1 Sabbam atthīti kho Kaccāyana ayam eko anto. Sabbam natthīti

ayam dutiyo anto.

2 Ete te kaccāna ubho ante anupagamma majjhena tathāgato

dhammaṁ deseti.

3 Avijjāpaccayā saṅkhārā saṅkhārapaccayā viññāṇaṁ .pe.

Evam etassa kevalassa dukkhakkhandhassa samudayo hoti.

4 Avijjāya tveva asesavirāganirodhā saṅkhāranirodho .pe.

Evam etassa kevalassa dukkhakkhandhassa nirodho hotīti.

 

 

1 迦旃延！「一切實有(有)」，這是一邊；「一切虛無(無)」，

這是第二邊。

2 迦旃延！如來離此二邊，依於中（道）為你說法：

3 「從『無明』之緣有『行』，從『行』之緣有『識』，......，

如此而有那純(大)苦聚的集起。

4 而(相反的)由無明之澈底捨離、滅盡，而有行的滅盡，......，

如此而有那純(大)苦聚的滅盡。」

(注：a-sesa「無-餘」，即「完全、澈底」。)

 

 

1 Everything exists:- this, Kaccāyana, is one extreme. Nothing

exists:- this is the second extreme.

2 Kaccāna, without approaching either extreme the Tathāgata

teaches you a doctrine by the middle [way]:-

3 Conditioned by ignorance arise dispositions (or activities);

conditioned by activities arises consciousness; ...

Thus arises this entire mass of suffering.

4 However from the utter fading away and ceasing of ignorance

there is ceasing of dispositions (or activities); ...

And thus there is the ceasing of this entire mass of suffering.

(S.II.p.17.L21-30,Kaccāyanagotto,迦旃延氏)

v

 

 

 

附：

處格 語尾變化 一覽

 

(1) 母音結尾的語尾變化：

 

單數 複數

 

                 buddha            m. 佛         > buddh-e                  buddh-esu

                                                            buddh-asmiṁ

                                                            buddh-amhi

                 aggi                 m. 火         > agg-ismiṁ            agg-īsu

                                                            agg-imhi

                 bhikkhu           m. 比丘     > bhikkh-usmiṁ       bhikkh-ūsu

                                                            bhikkh-umhi

                 ----------------------------

                 phala               n. 果          > phal-e                     phal-esu             同

                                                            phal-asmiṁ

                                                            phal-amhi

                 akkhi               n. 眼          > akkh-ismiṁ          akkh-īsu            男

                                                            akkh-imhi

                 assu                 n. 淚          > ass-usmiṁ            ass-ūsu              性

                                                            ass-umhi

                 ==================

                 kaññā           f. 少女       > kaññ-āya                kaññ-āsu

                                                            kaññ-āyaṁ

                 jāti                   f. 生           > jāt-iyā                jāt-īsu

                                                            jāt-iyaṁ

                 nadī             f. 河           > nad-iyā               nad-īsu

                                                            nad-iyaṁ

                 dhenu              f. 牡牛       > dhen-uyā             dhen-ūsu

                                                            dhen-uyaṁ

                 jambū           f. 閻浮樹   > jamb-uyā             jamb-ūsu

                                                            jamb-uyaṁ

 

(2) 子音結尾的語尾變化：

 

單數 複數

 

                 attan                m. 自我     > attan-i                     attan-esu

                                                            att-asmiṁ

                                                            att-amhi

                 rājan                m. 王         > rājin-i                      rāj-ūsu

                                                            raññ-i                       rāj-esu

                                                            raññ-e

                                                            rāj-asmiṁ

                                                            rāj-amhi

                 kamman           n. 業          > kamman-i                kamm-esu

                                                            kamm-asmiṁ

                                                            kamm-amhi

                 ----------------------------

                 bhagavant        m. 世尊     > bhagavat-i               bhagavant-esu

                                                            bhagavant-e

                                                            bhagavant-asmiṁ

                                                            bhagavant-amhi

                 gacchant          m. 去         > gacchat-i                 gacchant-esu

                  (ppr.)                               gacchant-e

                                                            gacchant-asmiṁ

                                                            gacchant-amhi

                 ----------------------------

                 hatthin              m. 象         > hatthin-i                   hatthin-esu

                                                            hatth-ismiṁ           hatth-īsu

                                                            hatth-imhi                 hatth-esu

                 gāmin              n. 導者      > gāmin-i                   gām-īsu

                                                            gām-ismiṁ

                                                            gām-imhi

                 ----------------------------

                 vacas               n. 語          > vacas-i                    vac-esu

                                                            vac-e

                                                            vac-asmiṁ

                                                            vac-amhi

                 ----------------------------

             āyus                n. 壽          > āyus-i                     āy-ūsu

                                                āyun-i *

                 ----------------------------

                 pitar                 m. 父         > pitar-i                      pitar-esu

                                                                                            pit-ūsu

                 mātar               f. 母           > mātar-i                    mātar-esu

                                                            māt-uyā               māt-ūsu

                                                            māt-uyaṁ             māt-āsu

 

(3) 代名詞類的語尾變化：

 

單數 複數

 

                 ta(d)                m.n. 彼      > t-asmiṁ               t-esu

                                                            t-amhi                      n-esu

                                                            n-asmiṁ

                                                            n-amhi

                 eta(d)              m.n. 此      > et-asmiṁ             et-esu

                                                            et-amhi

                 ima(ṁ)             m.n. 此      > im-asmiṁ             im-esu

                                                            im-amhi                    esu *

                                                            asmiṁ *

                 ka                    m.n. 何      > k-asmiṁ              k-esu

                                                            k-amhi

                                                            k-ismiṁ *

                                                            k-imhi

                 ka-ci                m.n. 某      > kasmiñ-ci                kesu-ci

                                                            kamhi-ci

                                                            kismiñ-ci

                                                            kimhi-ci

                 ya(d)               m.n. 其      > y-asmiṁ              y-esu

                                                            y-amhi

                 sabba              m.n. 一切  > sabb-asmiṁ          sabb-esu

                                                            sabb-amhi

                 amu                 m.n. 此      > am-usmiṁ            am-ūsu

                                                            am-umhi

                 ----------------------------

                 ta(d)                f. 彼           > t-āyaṁ                t-āsu

                                                            t-āsaṁ

                                                            t-assaṁ

                                                            t-issaṁ

                 eta(d)              f. 此           > et-āya                     et-āsu

                                                            et-āyaṁ

                                                            et-āsaṁ

                                                            et-assaṁ

                                                            et-issaṁ

                 ima(ṁ)             f. 此           > im-āya(ṁ)               im-āsu

                                                            im-issā

                                                            im-issaṁ

                                                            im-issāya(ṁ)

                                                            assā *

                                                            assaṁ *

 

單數 複數

 

                 ka                    f. 何           > k-āya(ṁ)                k-āsu

                                                            k-assā

                                                            k-assaṁ

                 ka-ci                f. 某           > kāya(ñ)-ci               kāsu-ci

                                                            kassā-ci

                                                            kassañ-ci

                 ya(d)               f. 其           > y-āya(ṁ)                y-āsu

                                                            y-assā

                                                            y-assaṁ

                 sabba              f. 一切       > sabb-āya(ṁ)           sabb-āsu

                                                            sabb-assā

                                                            sabb-assaṁ

                 amu                 f. 此           > am-uyaṁ             am-ūsu

                                                            am-ussaṁ

                 ==================

                 ahaṁ            我             > m-ayi                      amh-esu

                 tvaṁ             你             > t-ayi                        tumh-esu

                                                            tv-ayi

v