第 十 二 章

為格的用法 (Dative Case)

(s)su ‘聽’ 的過去式 (Aorist)

關係代名詞 (Relative Pronoun)

關係子句 (Relative Clause)

疑問詞 (Interrogative)

疑問句 (Interrogtive Sentence)

代名詞形容詞 (Pronominal Adjectives)

壹‧為格的用法 (Dative Case)

０．為格的語尾變化：（此處以-a為例，其餘請參見以下「一覽表」）

單數 複數

buddha m. 佛 > buddh-aya buddh-anam

buddh-assa

phala n. 果 > phal-aya phal-anam

phal-assa

kabba f. 少女 > kabb-aya kabb-anam

(1) 一般而言「為格」的語尾變化與「屬格」同形，二者不易分辨。

判別法 _F 屬格表示「名詞與名詞」之關係，為格則表示「名詞與

動詞」之關係。

(2) -aya 為 -a語基(m.n.)特有的「為格語尾」，專表「動作的目的」

(Dative for purpose)

１．為格的一般意義：

(1) 表達「動作目的」(Dative for Purpose)。

(2) 作動作的「間接受詞」(Indirect Object)。

(3) 表達動作「利益的對象」(Dative for Advantage)。

２．為格的基本用法

(1) 表達動作的「目的」

‧Atha kho sambahula bhikkhu Savatthim pindaya pavisimsu. = 那

時，眾多比丘入舍衛城乞食。 (Then several monks entered

Savatthi for almsfood.)

‧Civaram patisevati, yavad - eva sitassa patighataya unhassa patighataya,

... n' eva madaya na mandanaya, yavad - eva ... vihimsuparatiya

brahmacariyanuggahaya. = 受用衣服只是為了驅除寒冷、遮止炎

熱，... 並非為了憍慢、為了裝飾，而只是要 ... 止息惱害、資益

梵行。 (Use a robe simply for warding off the cold,for warding off the

heat,... not for indulgence, not for personal charm,but just for ... keeping

it unharmed, for furthering the Brahma-faring.) (M.I.p.10.L5-11,一切

漏經)

(2) 作動作的「間接受詞」

‧Idh' avuso ekacco danam deti Samanassa va Brahmanassa va annam

panam vattham yanam mala-gandha-vilepanam seyyqvasatha-padi-

peyyam. = （舍利弗告諸比丘：）關於此點，諸位！有一類人

布施（種種）施物與沙門或婆羅門，如：食物、飲料、衣服、

車乘、花鬘、薰香、塗香、臥具、住所、燈燭等。 (Here,

friends, someone gives an ascetic or Brahmin gift -- food, drink,

clothes, transport, garlands,perfumes and ointments, sleeping acco-

mmodation, a dwelling, or lights.) (D.III.p.258.L17-19,等誦經)

‧Bhagava etad avoca : Sabbadhammamulapariyayam vo bhikkhave des-

essami, tam sunatha sadhukam manasikarotha, bhasissamkti.= 世尊

這麼說：「諸比丘！我將教導你們『關於一切法存在之根本』這

項教說，仔細聽，好好思惟！我就要說了。」 (The Blessed One

said this : " Bhikkhus, I shall teach a discourse on the root of all things.

Listen and attend closely to it,I shall say.") (M.I.p.1.L4-6,根本法門經)

(3) 作某些特定動詞的「動作對象」

‧Tatra kho Bhagava bhikkhu amantesi: Bhikkhavo ti. Bhadante ti te bhik-

khu Bhagavato paccassosum. = 在那兒，世尊向比丘們說：「諸

比丘！」「老師！」：比丘們回答世尊。 (There the Blessed One

addressed the bhikkhus thus : "Bhikkhus." - " Venerable sir," they replied.

) (注：patissunati < pati-(s)su「應、答」) (M.III.p.248.L2-4,諦分

別經)

‧除pati-(s)su之外，還有許多動詞，其「動作對象」也習慣用「

為格」，如：

(a) khamati < (k)kham

‧令某人(Dat.)喜歡, to please (like) sb.(Dat.)

‧堪忍某人(Dat.)某事, to endure sb.(Dat.) st.(Acc.)

(b) upatthahati (upatthati) < upa-(t)tha

‧隨侍、看護某人(Dat.), to serve/attend on/to sb.(Dat.)

(c) dharati < dhar

‧守護某人(Dat.)、把某物(Acc.)給予某人(Dat.),to shelter

sb.(Dat.); to hold st.(Acc.) for/over sb.(Dat.)

(d) aroceti < a-ruc

‧告知某人(Dat.)某事(Acc.), to inform sb.(Dat.) st.(Acc.)

※ 注意：amanteti < a-mant ,告知某人(Acc.)某事(Acc.)

，召喚某人(Acc.)，to tell sb.(Acc.) st.(Acc.),

to call sb. (Acc.)，動作對象要用「Acc.」。

(e) kuppati < kup

‧對某人(Dat.)發怒, to be angry at sb.(Dat.)

(f) sapati < sap

‧咒罵、詛咒某人(Dat.), to curse sb.(Dat.)

(g) pihayati,piheti < pih

‧渴望、希求某物(Dat.), to long for st.(Dat.)

(h) pakkhayati < (p)pa-(k)kha

‧某事物對某人(Dat.)(而言)清楚, st. to be clear to sb.(Dat.)

(i) patubhavati < patu(r)-bhu

‧某物對某人(Dat.)顯現, st. to appear to sb.(Dat.)

３．為格的進一步用法

(1) 某些有動詞意味的「形容詞」,如 piya = 可愛的(dear)、manapa

= 令人喜歡的(pleasing,charming)，也取為格作對象。(A (Nom.) 對

B而言(Dat.)是可愛的 = A令B喜愛 = B喜愛A)

‧Seyyatha pi Ananda pita puttanam piyo hoti manapo, evam eva kho

Ananda raja Maha-sudassano brahmana-gahapatikanam piyo ahosi

manapo. = 阿難！猶如父親為孩子們所愛敬、所喜歡，就像這樣

，阿難！大善見王為眾婆羅門、居士所愛敬、所喜歡。 (Ananda,

just as a father is beloved by his children. Ananda, so the King Maha-

sudassana was beloved by the Brahnins and house-holders.) (D.II.p.

178.L2-5,大善見王經)

(2) 表達「目的」的慣用法：

A (Gen.) + atthaya (Dat.)

為了A , (for the sake of A)

‧So evam assa codetabbo : " Ayasma kho yass' atthaya agarasma anagari-

yam pabbajito so te samabbattho ananuppatto, tam tvam samabbattham

ananupapunitva savakanam dhammam desesi : ' idam vo hitaya, idam

vo sukhayqti.' ..." = 他應被這樣訶責：「你尚未獲得沙門法這項目標

-- 這是尊者離家出家過非家生活的目的。你未獲得沙門法這項目標

，然而你卻對弟子們開示教法：『這是為了你們的利益，這是為了你

們的安樂。』...」 (He should be blamed, saying : " This venerable one has

gone forth from the household life into homelessness, but who has not gain

the goal of asceticism. And without having gained this goal, he teaches his

disciples a doctrine, saying : 'This is for your good, this is for your happi-

ness.' ...") (D.I.p.231.L2-6,露遮經)

(3) 不變化詞alam也常配合「為格」：

(a) 表達「只是為了足以...」(再多就超出所需), enough (sufficient

,adequate) for st.(Dat.) or sb.(Dat.)

‧Yo vo maya pindapato anubbato, alam vo so yavad eva imassa

kayassa thitiya yapanaya vihimsgparatiya brahmacariyanuggah-

aya. = 我為你們制定的(或，應許你們的)托缽，僅僅是為了讓

你們足以安住、存續這個身體，止息惱害，資益梵行。 (The

alms-food which I have ordained for you (or, allowed you) is just

enough for you for support and sustenance of the body, for keeping

it unimpaired for the furtherance of the holy life.) (D.III.p.130.L9-

11,清淨經)

(b) 表達「拒絕(refusal)」或「勸止」：

‧alam me = 我不要 (夠了) ,it is enough for me, I won't

(4) 否定分詞 abhabba (adj.) = 不會、不可能 (unable,impossible)，接

「動作名詞的為格」(incapable of Action-Noun (Dat.))

‧Seyyathapi,Sunakkhatta, talo matthakacchinno abhabbo puna virulhiya ...

= 善星！正如一棵截斷樹頭的多羅樹不能再生長一樣，... (Suna-

kkhatta,just as a palm tree with its top cut off is incapable of growing

again,...) (M.II. p.256.L3-4,善星經)

(5) 作為表示「善意(good wishes)」-- 祝福、歡迎、禮敬 -- 的「對象」。

‧Namo tassa Bhagavato arahato sammasambuddhassa. = 皈敬彼世尊、阿

羅漢、正遍覺者！ (Salutations to the Blessed One, the Exalted,the Fully

Enlightened One !)

‧Bhaddam bhavato hotu ! = 願您如意！ (Good luck to you !)

‧Svagatam bhavato hotu ! = 歡迎您，大德！ (Wel-come to you !)

Svagatam ! = 歡迎！(善-來！) (Wel-come !)

‧Sotthi bhadante hotu rabbo, sotthi janapadassqti. = 「尊者！願令國王

平安！願令國土平安！」 (“Reverend Sir, spare the king, spare the

land !”) (D.I.p.96.L18,阿摩晝經)

(6) 表達「目的」的為格(Dative for Purpose) 與動詞的「不定體(Infini-

tive)」意思一樣。 (詳參下冊第八章第四節「不定體的用法」)

(7) 常用的慣用語Kalo：

表達「做某事(Dat.)的恰當時機(Kalo)」(the proper time (oppor-

tunity) for st.(Dat.))，該事用「為格」。

‧'Kalo bho Gotama, nitthitam bhattan ti' = 「尊者瞿曇！是（用餐的）

時候了，飯菜已經備妥。」 ("It is time, Reverend Gotama, the meal

is ready.") (D.I.p.109.L27-28,阿摩晝經)

‧' Etassa Bhagava kalo, etassa Sugata kalo. Yam Bhagava dhammam des-

eyya, Bhagavato sutva bhikkhu dharessantiti ' =「世尊！這正是時候

！善逝！這正是時候！-- 若世尊（此時）開示教法，比丘們聽了世

尊（的開示）之後，將會受持（不忘）！」 (" This is the time, Ble-

ssed One, this is the time, Sublime One, for the Blessed One to teach the

Dhamma. Having heard it from the Blessed One, the bhikkhus will remem-

ber it.") (M.II.p.253.L3-4,善星經)

‧'Alam (dani) Ananda, ma Tathagatam yaci, akalo dani Ananda Tatha-

gatam yacanayqti' = 「好了（夠了），阿難！別請求如來了！

阿難！現在不是請求如來的時候了！」 (" Enough, Ananda, do

not beg the Tathagata,it is not the right time for that !) (D.II.p.115.

L5-6,大般涅槃經)

‧Handa ca dani mayam bhante gacchama, bahukicca mayam bahukaraniya

ti -- Yassa dani tvam Pessa kalam mabbaskti = 好吧，大德！我們現

在要告辭（離去）了。我們還有許多事情、許多要務要做呢！ --

貝舍！如你所想的，現在正是（離去的）時候了！ (And now, vene-

rable sir,we are going to depart. We are busy and have much to do. -- Now

is the time,Pessa,to do as you think fit.) (M.I.p.342.L6-8,乾達羅迦經)

貳‧(s)su 的過去式 (Aorist or Past Tense)

１．(s)su < wru = 聽聞 (hear)，其過去式有「擴增」。單數及第三人稱複

數字根要強化，即 (s)su > (s)so，語尾取 si- 開頭的一組 (-si,-si,-sim,

-sum如第七類動詞)。整個語尾變化如下：

< (s)su >	sg.	pl.
3rd.	a-s-so-si (他那時聽聞)	a-s-so-sum (他們那時聽聞)
2nd.	a-s-so-si (你那時聽聞)	a-s-su-ttha (你們那時聽聞)
1st.	a-s-so-sim (我那時聽聞)	a-s-su-mha (我們那時聽聞)

２．(p)pati-(s)su = 應、答 (agree,assent to)，現在式為patissunati (3sg.)，

過去式為 pacc-a-s-so-si (3sg.)。 (注意：ti + 母音 > cc + 母音)

參‧關係代名詞 (Relative Pronoun)

關係代名詞 ya(d) = 那個、其、該(who,which,what)，格變化與 ta(d)

一樣(有三種性別)