第 十 四 章
 
不定代名詞 (Indefinite Pronoun)

可能/願望式 (Optative Tense)

從格的用法 (Ablative Case)

 

 

 

壹‧不定代名詞 (Indefinite Pronoun)

１．構成：

(語尾變化後的) 疑問代名詞

＋

ci(d) 或 cana

 

２．意義：表達「泛稱」或「不確定的指稱」，「某一(someone)、任一

(anyone)」等。

 

３．示例

 

 

(1) 指「人」 koci 某人 (someone)

kassaci 某人的 (of someone)

(2) 指「(事)物」 kibci 某事物 (some, something)

(3) 指「事」 kathabci 某方式 (somehow)

(4) 指「時」 kadaci 某時 (sometime, once (upon a

time) ) (不定副詞)

(5) 指「地」 katthaci 某處 (somewhere) (不定副詞)

 

４．引申變化 (以下 ci(d) 可用 cana 代替。又 ci 之後可能加 api > capi)

 

(1) 全部肯定(universal) 之一：

關係代名詞 ＋ 不定代名詞

 

A. 指「人」 yo koci 無論誰、若有人 (whoever)

yassa kassaci 無論誰的 (whoseever)

B. 指「(事)物」 yam kibci 無論何物 (whatever)

C. 指「時」 yam kadaci 無論何時 (whenever)

D. 指「地」 yattha katthaci 無論何處 (wherever)

(2) 「全部肯定」之二：

重複關係代名詞

或

省略主要子句

 

A. 指「人」 yo yo ... 無論何人 (whoever)

yassa yassa ... 無論何人的 (whoseever)

B. 指「(事)物」 yam yam ... 無論何物 (whatever)

C. 指「事」 yatha yatha ... 無論何種方式 (however, in

whatever way)

D. 指「時」 yada yada ... 無論何時 (whenever)

E. 指「地」 yam yam +地方... 無論何處 (wherever)

(yattha yattha...)

 

 

(3) 全部否定(universal with a negtive) ：

ｎａ ＋ 不定代名詞

 

A. 指「人」 na koci 無人 (no one, not anyone)

na kassaci 無人的 (of no one)

B. 指「(事)物」 na kibci 無事、無物 (nothing, not

anything)

C. 指「事」 na kathabci 無法 (no way, not in anyway,

under no circumstances)

D. 指「時」 na kadaci 無任何時候、從不 (never)

E. 指「地」 na katthaci 無任何地方 (nowhere, not

anywhere)

 

５．例句

 

 

‧Evam - eva kho Rahula yassa kassaci sampajanamusavade na - tthi lajja, nqhan

- tassa kibci papam akaraniyan - ti vadami. = 就像這樣，羅侯羅！凡是對

於有意的妄語不覺羞恥的人，我說：「他是沒有任何壞事不會做的！」

(So too, Rahula, when one is not ashamed to tell a delibrate lie, there is no evil,

I say, that one would not do.) (注：屬格 + na tthi，直譯：「沒有(羞恥)」)

(M.I.p.415.L16-18,庵婆蘗林教誡羅侯羅經)

 

‧Ye hi keci, bhikkhave, samana va brahmana va evam kamanam adinavam

yathabhutam pajananti, te vata dukkham jahissanti. = 諸比丘！凡是任何

沙門、婆羅門對於諸欲之過患(能夠)像這樣如實了知，那麼，他們將

能斷除苦患。 (改自「中部‧大苦陰經」)

 

‧' Kacci te Vakkali na kibci kukkuccam na koci vippatisaroti. = 跋迦梨！你沒有

任何悔憾，沒有任何懊悔吧？！ ( ' Have you any remorse, Vakkali Have

you any repentance ) (S.III.p.120.L14-15,跋迦梨)

 

‧Saddho silena sampanno yasobhogasamappito

Yam yam padesam bhajati tattha tatth' eva pujito

= 有淨信、具足戒行，有名譽及財富者；

無論去到任何地方，都會受到尊敬。

= He who is endowed with faith (devotion) and virtue,

and is possessed of repute and wealth;

everywhere,in whatever land he resorts to,

he is honoured. (Dhammapada 303,法句經)

 

‧' Tvam kho, tata Ratthapala, amhakam ekaputtako piyo manapo sukhe thito

sukhaparibhato; na tvam, tata Ratthapala, kassaci dukkhassa janasi ... [

Na tam mayam anujanama agarasma anagariyam pabbajjaya]; maranena

pi te mayam akamaka vina bhavissama. Kim pana mayam tam jivantam

anujanissama agarasma anagariyam pabbajjayati ' = 「愛子！賴吒和

羅！你是我們心愛、喜歡的獨子，（你一直）生活在安樂當中，受到

舒適安逸的照顧（養育）；愛子！賴吒和羅！你不知任何痛苦！[......

我們不允許你離家出家過非家生活]；甚至（你）死了，我們都不願與

你別離，怎麼會你活著時允許你離家出家過非家生活呢？！」 ('Dear

Ratthapala, you are our only son, dear and beloved. You have been raised in

comfort, brought up in comfort; you know nothing of suffering, dear Rattha-

pala.Even in case of your death we would lose you unwillingly, so how could

we give you our permission to go forth from the homelife into homelessness

while you are still living ') (M.II.p.56.末4行-p.57.L5,賴吒和羅經)

 

 

貳‧可能/願望式 (Optative Tense)

１．可能/願望式的「構成」

 

 

現在式語基

＋

可能/願望式語尾 ( -e-,-eyy- )

 

例 ‧bhu (I) > bhav-eyya 他可能會 (he should be, could be, may be)

‧man (III) > mabb-eyya 他應會想 (he should think)

‧kar (VI) > kar-eyya 他可能會做 (he should do)

‧dis (VII) > des-eyya 他可能會教 (he may teach)

 

 

< bhu >

sg.

pl.

 

3rd.

bhav-eyya

(他可能會…)

bhav-eyyum

(他們可能會…)

 

2nd.

bhav-eyyasi

(你可能會…)

bhav-eyyatha

(你們可能會…)

 

1st.

bhav-eyyam

(-eyyami)

(我可能會…)

bhav-eyyama

(我們可能會…)

 

２．可能/願望式的「意義」

 

可用於所有「不確定/假設性」(hypothetical)以及「願望性」(optative)

的動作，如中文的「也許、可能、應該、但願」等。(英文的 'should',

'would','may' 等。)

 

(1) 可能(Potential)：

 

表達「推測、假定、想像、 ...」(這是「可能/願望式」最通常的

用法)。例如：「如果你請求的話，他也許會接受」(If you ask, he

may accept. ) [推測、假定]；「他可能會來」(He may come.) [可能]。

 

(2) 願望(Optative)：

 

表達溫和的命令、勸告、祈願、請求、邀請 ......等。例如：「願王長

壽！」(May the King receive long life !) [祈願]；「你會來吧！」(Would

you come ) [邀請]；「人應行正法！」(Men should perform dha-

mma !) [義務、命令、勸告]。

 

３．As (to be) 的兩種「可能/願望式」形式：

 

(1) 基本區別：

 

(a) assa 型：為一般常用的型式。

 

 

< as >

sg.

pl.

 

3rd.

ass-a

(他可能...)

(願他...)

ass-u

(他們可能...)

(願他們...)

 

2nd.

ass-a

(你可能...)

(願你...)

ass-atha

(你們可能...)

(願你們...)

 

1st.

ass-am

(我可能...)

(願我...)

ass-ama

(我們可能...)

(願我們...)

 

(b) siya 型：特別用於「詩頌(poetic)」或「非人稱用法(imperso-

nal)」(「(某事)可能...」) (it may be, there may be )。

 

 

< as >

sg.

pl.

 

3rd.

siya

(或許/可能

有/是 …)

siyamsu

(siyum)

(他們可能...)

 

2nd.

(siya)

－

 

1st.

(siyam)

－

(2) 微細差別：

 

‧siya < atthi，表達「存在」的可能性。「(某事)是可能的」(it

might be that ...)、「也許有(某物)」(there might

be (st.) )，非人稱用法。

‧assa < hoti ，表達「擁有」的可能性。「(某人)可能有…」(

of (sb.) there would be …)，人稱用法。

 

如：Siya kho pana bhoto rabbo evam assa : ' ... ' = 然而，或許(siya)

國王陛下會這麼想( ‘會有’此想法，assa)：「 ......」。 (but it

migh be (that) of his majesty the king there would be thus (thought,

idea) )

 

(3) siya 的特點：

 

siya = (某事)是可能的(it might be)，na siya = (某事)是不可能的

(it might not be)，可視為「直說法(Indicative)」 be動詞atthi (有,

there is)、n' atthi (無,there is not)所對應的「可能法(Optative)」，

常用於「哲理性的論述」(philosophical discourse)，用以斷言(assert)

某思想、見解、主張之「可能性」(Possibility)。

 

４．「其它語態」動詞的可能/願望式 (Optative of Other Voices)

 

 

除「直說法主動態」(Indicative Active)外，「被動動詞」 (Passive)、「使

役動詞」(Causative)亦可形成可能/願望式(由「被動動詞語基」、「使役

動詞語基」加上「可能/願望式語尾」即可)，表達「可能被...」(pass.)、

「可能使...」(cau.)。

 

５．「可能/願望式」與「未來式」的差別：

 

「可能/願望式」與「未來式」同樣可用來表達「假設的、可能的、未

來的事件」，但二者偏重點有些不同：

 

 

‧可能/願望式 -- 用於偏重「願望性的」、「假設性的」狀況(常用於

「他稱」)，例如：「如果他得到王國，他將會分與… 」--「得」

與「分」都用可能法) (if he 'should get' the kingdom, he 'would share'

it)。

 

‧未來式 -- 用於偏重「意志性的」、「確定性的」狀況(常用於「自

稱」)，例如：「如果我真的得到王國，我將會分與… 」 --「得」

與「分」都用未來式) (if I 'do (shall) get' the kingdom, I 'will share'

it)。

 

６．例句

 

 

⊙

 

 

‧Siya kho pana bhikkhave Satthu garavena pi na puccheyyatha ... = 或許，諸

比丘！你們是出於對老師的尊敬而不(敢)發問 ... (perhaps, monks, you do

not ask out of respect for the Teacher ...) (D.II.p.155.L15-16,大般涅槃經)

‧' Siya kho pan' Ananda tumhakam evam assa : " Atita-satthukam pavacanam,

n'atthi no Sattha " ti '. = 「然而，阿難！也許你們會這麼想：『教言之師

已滅！我們沒有老師了！』」。 ('Ananda, it may be that you will think : "

The instruction having lost its teacher, now we have no teacher !" ') (D.II.p.

154.L3-4,大般涅槃經)

‧Sace tvam Ananda Tathagatam yaceyyasi, dve va te vaca Tathagato patikkhip-

eyya, atha tatiyakam adhivaseyya. = 阿難！如果你懇請如來，也許如來兩

次都未接受你的懇求，可是第三次他將會同意。 (If, Ananda, you would

beg him, the Tathagata would twice have refused you, but the third time he

would have consented.) (注：te vaca 「你的話」，即「你的懇求」。)

(D.II.p.115.L31-33,大般涅槃經)

‧'Ahab c'eva kho pana dhammam deseyyam pare ca me na ajaneyyum, so mam'

assa kilamatho, sa mam' assa vihesa ti.' = 「然而，如果我說法，而他人

卻不了解我（所說的內容）；那對我而言，恐怕只是徒自疲勞，自尋觸

撓吧！」 (And if I were to teach Dhamma to others and they did not under-

stand me, that would be a weariness and a trouble to me.) (D.II.p.36.L9-11,

大本經)

‧Seyyatha pi bhante nikkujjitam va ukkujjeyya paticchannam va vivareyya mulh-

assa va maggam acikkheyya andhakare va tela-pajjotam dhareyya : cakkhu-

manto rupani dakkhintkti. = 「大德！正如使倒者立起、覆者顯現、對迷

者示以道路、於黑暗中持來油燈：使有眼者得見諸色。」 (It is as if some-

one were to set up what had been knocked down, or to point out the way to

one who had got lost, or to bring an oil-lamp into a dark place, so that those

with eyes could see what was there.) (注：Seyyatha pi 「譬如」，譬喻的

內容多以「可能法(Optative)」表達。) (D.I.p.85.L8-11,沙門果經)

 

⊙

 

 

‧Labheyyqham bhoto Gotamassa santike pabbajjam, labheyyam upasampadan -

ti. = 願我得於大德喬答摩（座）前出家、受具！ (I would receive the

going forth under Master Gotama, I would receive the full admission.)

(M.I.p.39.末4-1行,布喻經)

‧Thanam kho pan' etam avuso vijjati yam idh' ekaccassa bhikkhuno evam iccha

uppajjeyya : Aho vata aham - eva labhi assam panitanam civaranam, na abbo

bhikkhu labhi assa panitanam civaranan - ti. = 並且，賢友！關於此點，

也可能有一類比丘生起這樣的欲求：「噫！願我獲得勝妙的衣服，而非

其他比丘獲得勝妙的衣服！」 (It is possible that a bhikkhu here might wish :

' Oh that I might be the one to get a superior rob, not some other bhikkhu ! ')

(注：Thanam kho pan' etam (sb.) vijjati yam ...表達「可能性」，後面常

接「可能法(Optative)」動詞，如此例的 uppajjeyya。又，例中的 assam

及 assa 雖也是 Optative，但表達「願望」。) (M.I.p.29.末5-1,無穢經)

‧Panam na hane na cqdinnam adiye

Musa na bhase na ca majjapo siya

Abrahmacariya virameyya methuna

= 人不應殺生，亦不應偷盜（不與取 = 取未與之物）；

不應妄語，亦不應飲酒；

應離淫欲、不淨行！

(Let him not kill, nor take what is not given,

Nor utter lies, nor of strong drink partake :

But from unchastity let him abstain.) (A.I.p.214.末2-p.215.L1)

 

 

參‧從格的用法 (Ablative Case)

０．從格的語尾變化：（此處以-a為例，其餘請參見以下「一覽表」）

 

單數 複數

 

buddha m. 佛 > buddh-a buddh-ehi

buddh-ato buddh-ebhi

buddh-asma

buddh-amha

phala n. 果 > phal-a phal-ehi

phal-ato phal-ebhi

phal-asma

phal-amha

kabba f. 少女 > kabb-aya kabb-ahi

kabb-abhi

 

(1) 從格的語尾大致上同於具格(Instrumental)，除了：

 

A. -a結尾之男性/中性單數(m.n.sg.)(具格為 -ena)，以及下列與 -a

類似的代名詞之(m.n.sg.)。

B. 指示代名詞 ta(d),eta(d),ima(m) 之 (m.n.sg.)。(具格分別為tena

,etena,imina)

C. 關係代名詞 ya(d) 之 (m.n.sg.)。(具格為 yena)

D. 疑問代名詞 ka 之 (m.n.sg.)。(具格為 kena)

E. 指稱形容詞 sabba,abba,abbatara,para,apara 等之 (m.n.sg.)。

(具格均為 -ena 結尾，如 sabbena 等)

 

(2) 語尾 -to 可加在任何語基之後，形成「從格單數」，如buddha-to =

從佛(from buddha)、aggi-to = 從火(from fire)、bhikkhu-to = 從比

丘(from bhikkhu)。

 

(3) 代名詞「男性/中性，從格單數」之語尾 -sma, -mha 同時可以用

作(除「-us,-ar」之外)所有名詞的「男性/中性，從格單數」語尾

。如buddha-sma、buddha-mha，aggi-sma、aggi-mha，bhik-

khu-sma、bhikkhu-mha等。

 

１．從格的一般意義：表達動作之「所由」。

 

 

(1) 表動作開始的「起點」：從「何處」發生。

(the point from which an action begins) -- from ...

 

(2) 表動作發生的「原因、起源」：從「何因」發生。

(the cause or origin from which something arises) -- due to ...

 

２．從格的基本用法：表達動作之「所由」。

 

 

(1) 表動作的「起點」：從「何處」發生。

 

 

‧utthay' asana = 從坐處起來之後 (having got up from (his) seat)

‧gama gamam = 從村至村 (from village to village)

‧agarasma pabbajito = 從家出家 (gone forth from home)

‧dasahi ca lokadhatuhi devata ... sannipatita = 並且，眾天人從十方世

界來集 (and the gods ... assembled from the ten universes)

 

(2) 表示事物發生的「原因、起源」：從「何因」發生(Ablative of Cause)

，常用於「科學性/哲理性的敘述」(scientific/philosophical statement

)表達「緣起的關連性」(causal connections)；至於其他一般事件的

「原因」，則常用「具格」表達。

 

 

‧kim karana = 從何因？因何？為什麼？ (from what cause for what

reason why )

‧vedanapaccaya tanha = 受緣愛 (從「受」之緣(條件)而有「愛」) (

desire (is) from (ie,due to) the sensation-cause. ie, desire is caused by

the sensation)

‧kimpaccaya bhavo =「有」來自何緣？ (from (or,due to) what cause

(is) existence )

‧kissa nirodha bhavanirodho = 由於什麼的息滅，「有」才息滅？

(from (ie,due to) the cessation of what (is there) cessation of exis-

tence )

 

(3) 某些以 -asma 結尾的「代名詞從格」已經轉作「不變化詞」，並

且帶有「原因」的意味。如：

 

 

‧kasma = 從何、因何、為何？ (why )

‧tasma = 由此、因此 (therefore)

‧yasma ... tasma ... = 因為 ... 所以 ... (since ... therefore …)

 

３．從格的進一步用法

 

 

(1) 表示「離開的對象」(離於,isolated,separated,secluded from)

 

 

‧vivicca akusalehi dhammehi = 離於諸不善法之後 (having become

separated from bad phenomena)

 

(2) 表示「怖畏的對象或來源」(於...怖畏,fear,danger from)

 

 

‧na kuto ci bhayam ... yad idam paccatthikato = 沒有任何恐懼的對象

，如敵人 (fear (danger) from nowhere, such as from an enemy) (

注：ku-to 為 ku 的從格，作不變化詞，意謂「來自何處？whence,

where from 」，kuto ci bhayam直譯：來自任何地方的恐懼。)

(3) 表示「比較或別異的對象」(the Object of Comparison or Distinction)

 

 

-at -yah -ak

‧Rupan na prthak wunyata, wunyataya na prthag rupam (梵語)

 

‧Rupa na puthu subbata, subbataya na puthu rupam (巴利語)

= 空無異於色，色無異於空 (emptiness does not differ from

form, form does not differ from emptiness)

‧Na ... vijjati abbo samano va brahmano va bhagavata (Abl.) bhiyyo

'bhibbataro. = 沒有其他沙門、婆羅門比世尊 更具證智。(There

is not any other philosopher or priest more learned than the fortunate

one.) (S.V.p.159.L8-9)

 

４．從格的其他用法

 

(1) 表達「從...淨化」(cleaned or purified from)

 

 

‧vyapada-ppadosa cittam parisodheti = 他使內心從惱害、瞋恚淨化

(he makes his mind pure from ill-will and anger)

 

(2) 表達「從...解脫」(freed from slavery,etc.)

 

 

‧cittam asavehi vimuccati = 內心從諸漏（眾煩惱）解脫 (the mind

is freed from the influxes)

 

(3) 表達「於...方位」(direction from)

 

 

‧dakkhinato nagarassa = (於)城南 (south of the city) (注：此處

從格作「方位副詞」)

 

(4) 表達「距(從)...地方/時候」(distance from space/time)

 

 

 

‧Ito so bhikkhave eka-timso kappo yam Sikhi bhagava araham samma-

sambuddho loke udapadi. = 諸比丘！距今三十一劫以前尸棄世尊

、阿羅漢、正遍覺者出現於世。 (Thirty-one aeons ago Sikhi the

Blessed One, Arahant, fully-enlightened One arose in the world.) (D.

II.p2.L16-18,大本經)

‧Appossukko tvam papima hohi, na ciram Tathagatassa parinibbanam

bhavissati, ito tinnam masanam accayena Tathagato parinibbayissatkti.

=「惡魔波旬！你放心吧！如來之般涅槃已不遠，此後三月，如來

將般涅槃。」 (" You need not worry,Evil One. The Tatha-gata's final

Nibbana will not be long delayed. Three month from now, the Tatha-

gata will take final Nibbana.") (D.II.p.106.L18-20,大般涅槃經)

‧Addasa kho ayasma Vakkali Bhagavantam durato agacchantam. = 尊

者跋迦梨見世尊遠遠(從遠處)而來。 (The venerable Vakkali saw

the Exalted One coming from the distance.) （注：durato aga-

cchantam，古譯：遙見世尊來） (S.III.p.120.L1-2,跋迦梨)

 

(5) 表達「戒止、遠離...」(abstinence/revulsion from)

 

 

‧Samano Gotamo ara-cari virato methuna gama-dhamma ti. = 「沙門

瞿曇是遠離行者（修遠離之行），已離淫欲垢穢之法。」 (The

ascetic Gotama living remotely, has abstained from sexual vulgar cus-

tom.) (D.I.p.4.L9-10,梵網經)

‧Pisunaya vacaya pativirato Samano Gotamo. = 沙門瞿曇已離離間

語（兩舌）。 (The ascetic Gotama has abstained from malicious

speech.) (D.I.p.4.L17-18,梵網經)

 

(6) 表達「由...(病)痊癒」(recover from (illness))

 

 

‧So 'mhi etarahi tamha abadha mutto. = 如今，我已脫離那疾病。

(Now, I have freed (recovered) from that illness.) (D.I.p.72.L11-12,

沙門果經)

(7) 表達「乃至於...(配合yava)」(limit up to)

 

 

‧Ime pi candima-suriye evam mahiddhike evam mahqnubhave panina

parimasati parimajjati, yava Brahma-loka pi kayena va samvatteti.

= 他甚至以手碰觸、捫摸那具有如此大神力、如此大威德之日、

月，又以身體達至梵天界。 (He even touches and strokes with his

hand the sun and moon,mighty and powerful as they are; and he reaches

in the body even up to the heaven of Brahma.) (參：大正藏2-417a「

身至梵天，手捫日月」) (D.I.p.78.L7-10,沙門果經)

‧Bhavam hi Sonadando ubhato sujato matito ca pitito ca samsuddhagah-

aniko yava sattama pitamaha-yuga akkhitto anupakkuttho jati-vadena.

= 因為種德尊者就父系、母系二者而言，皆是正生，血統清淨，甚

至（上溯）至第七代祖先都不能（被）以出生之論（血統之說）加

以擾亂、訶責。 (The Reverend Sonadanda is well-born on both the

mother's and the father's side, of pure descent up to the seventh genera-

tion , unbroken, of irreproachable birth.) (with no slur put upon him,

and no reproach, in respect of birth) (D.I.p.113.L25-27,種德經)

 

(8) 表達「從...起、出 (配合u(d)-(t)tha )」(rise up from, come out

from)

 

 

‧Atha kho Bhagava sayanha-samayam patisallana vutthito. = 那時，世

尊於下午時分從禪坐起出。 (And in the evening, the Lord (having)

come out from meditative seclusion.) (注：sayanha-samayam古譯「

晡時」，即午後申時，下午三時至五時。) (D.II.p.205.L1-2,闍尼

沙經)

 

‧Atha kho Bhagava pathamajjhanam samapajji. Pathamajjhana vuttha-

hitva dutiyajjhanam samapajji. = 那時，世尊入初禪。（又）從

初禪起出，而入二禪。 (Then the Lord entered the first jhana.And

leaving that he entered the second.) (D.II.p.56.L4-5,大般涅槃經)

 

 

(9) 表達「關於...，從...觀點」(with reference to,from the standpoint of)

 

 

‧Tathagato atite buddhe ... jatito pi anussarati, namato pi anussarati,

gottato pi anussarati. = 如來憶念 ... 過去諸佛，關於其出生（血

統）、名字、族姓。 (The thus-gone recollects past enlightened

ones with reference to (their) birth, name, and clan.) (D.II.p.8.L15-

18,大本經)

 

(10) 表達「認為...，當作...」(as ...)，常用於「以A (Acc.)為B(Abl.)

」的句型。

 

 

‧sarab ca sarato batva asarab ca asarato ... = 確知真實為真實，不真實

為不真實之後 ... (having seen the real as real, and the unreal as unreal

...) (Dhp.12,法句經‧第12頌)

‧Sukham dukkhato adda dukkham adakkhi sallato. = 他視樂為苦，視苦

為箭（刺）。 (He saw the pleasure as an Ill and pain as a piercing barb.)

(注：adda = adakkhi < das 見,aor.3sg.) (S.IV.p.207.L16-17,當見)

 

(11) 表達「奪去(voropeti) ...」(deprive of...)，常用於「奪去A (某

人Acc.) 之B (某物Abl.)」(deprive A of B) 的句型中。

 

 

‧Yo pi tinhena satthena sisam chindati, na koci kabci jivita voropeti,

sattannam tv-eva kayanam antarena sattham vivaram anupatati. = 即

便某人以利劍斬斷（他人之）頭，也沒有任何人奪去任何人之生

命，只不過是（利）劍揮過七種元素間的間隙罷了！ (Even those

who cut off someone's head with a sharp sword do not deprive anyone

of life, the sword merely passes through the space between the seven

bodies.) (注：yo原文作ye，誤) (M.I.p.517.L29-31,刪陀迦經)

 

５．某些「不變化詞」習慣配合從格

 

(1) abbatra (除...之外,except for)

 

 

‧Te vata abbatra phassa patisamvedissantkti n' etam thanam vijjati. =（若

說：）「他們真的除了（因於）『觸』（這個緣）之外，而能覺

受。」－－這是絕無可能的。 (It is impossible that they will experience

that feeling without cnotact.) (注：phassa,-a 亦可視為「具格」，

abbatra 也常配合「具格」使用。 參 F「具格的用法」) (D.I.p.

43.L12-13,梵網經)

 

(2) adho (於...之下,below...)

uddham (於...之上/之後/之外, above/after/beyond...)

 

 

‧Puna ca param bhikkhave bhikkhu imam eva kayam uddham padatala

adho kesa-matthaka taca-pariyantam puram nanappakarassa asucino

paccavekkhati. = 再者，諸比丘！比丘省察這個身體－－從腳底

以上、頭頂（頭髮）以下、為皮膚所週匝環覆－－充滿種種不淨

。 (Again,monks,a monk reviews this very body from the soles of the

feet upwards and from the scalp downwards,enclosed by the skin and full

of manifold impurities.) (D.II.p.293.L10-12,大念處經)

 

‧Kayassa bheda uddham jivita-pariyadana na dakkhinti deva-manussa. =

（如來）身壞命終之後，天、人皆不能見。 (After the breaking-up

of the body and the exhaustion of the life-span, devas and humans will

see him no more.) (注：dakkhinti = dakkhanti < das 見,pres.3pl.)

(D.I.p.46.L11-12,梵網經)

 

(3) araka (離...很遠,far from...)

 

 

‧... tassa cqyam sila-sampada citta-sampada pabba-sampada abhavita

hoti asacchikata, atha kho so araka va samabba, araka va brahmabba.

= ... 而他（卻）未能於「戒之圓滿(具足)、心（定）之圓滿、慧之

圓滿」修習、作證。那麼，他實在距沙門法很遠，距婆羅門法很遠

！(... but if his morality, his heart and his wisdom are not developed and

brought to realization,then indeed he is still far from being an ascetic or

a Brahmin.) (注：samabbam 為 samana 之抽象化，意謂「沙門法、

沙門性、沙門位」，即「沙門的狀態、沙門之為沙門的內涵」，指

具足戒、定、慧。) (D.I.p.167.L16-19,迦葉師子吼經)

‧Ye hi keci Ambattha jati-vada-vinibandha va gotta-vada-vinibandha va

... , araka te anuttaraya vijja-carana-sampadaya. = 阿摩晝！凡是那些

為出生論（血統說）或族姓論 ... 所束縛的人，他們實在距「無上

明、行具足」很遠！ (Those who are enslaved by the reputation based

on birth or clan ... are far from the attainment of the unexcelled know-

ledge-and-conduct.) (注：anuttaraya vijja-carana-sampadaya 意譯：

「智慧與行為之最上成就」) (D.I.p.99.L25-28,阿摩晝經)

 

(4) param (在...之後,after...)

 

 

‧' Ime va pana bhonto satta kaya-sucaritena samannagata, vaci-sucaritena

samannagata, mano-sucaritena samannagata, ... , te kayassa bheda

param marana sugatim saggam lokam upapanna ti '. = 「或者另一方

面，諸位大德！這些眾生具足身善行、語善行、意善行，... 他們在

身壞、死亡之後便轉生善趣、天界。」 ('Or else,friends,these beings

good in action and words and thought, ..., they on the dissolution of the

body after death, are reborn in some happy state in heaven.') (D.III.p.52.

L9-13,優曇婆邏師子吼經)

v

 

 

 

附：

從格 語尾變化 一覽

 

(1) 母音結尾的語尾變化：

 

單數 複數

 

buddha m. 佛 > buddh-a buddh-ehi

buddh-ato buddh-ebhi

buddh-asma

buddh-amha

aggi m. 火 > agg-ina agg-ihi

agg-ito agg-ibhi

agg-isma

agg-imha

bhikkhu m. 比丘 > bhikkh-una bhikkh-uhi

bhikkh-uto bhikkh-ubhi

bhikkh-usma

bhikkh-umha

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

phala n. 果 > phal-a phal-ehi 同

phal-ato phal-ebhi

phal-asma

phal-amha

akkhi n. 眼 > akkh-ina akkh-ihi 男

akkh-ito akkh-ibhi

akkh-isma

akkh-imha

assu n. 淚 > ass-una ass-uhi 性

ass-uto ass-ubhi

ass-usma

ass-umha

==================

kabba f. 少女 > kabb-aya kabb-ahi

kabb-abhi

jati f. 生 > jat-iya jat-ihi

jat-ibhi

nadi f. 河 > nad-iya nad-ihi

nad-ibhi

dhenu f. 牡牛 > dhen-uya dhen-uhi

dhen-ubhi

jambu f. 閻浮樹 > jamb-uya jamb-uhi

jamb-ubhi

 

(2) 子音結尾的語尾變化：

 

單數 複數

 

attan m. 自我 > attan-a attan-ehi (-ebhi)

att-ato att-ehi

att-asma

att-amha

rajan m. 王 > rajin-a raj-uhi (-ubhi)

rabb-a raj-ehi (-ebhi)

raj-ato

raj-asma

raj-amha

kamman n. 業 > kammun-a kamm-ehi (-ebhi)

kamm-asma

kamm-amha

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

bhagavant m. 世尊 > bhagavat-a bhagavant-ehi

bhagavant-asma bhagavant-ebhi

bhagavant-amha

gacchant m. 去 > gacchat-a gacchant-ehi

(ppr.) gacchant-asma gacchant-ebhi

gacchant-amha

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

hatthin m. 象 > hatthin-a hatth-ihi

hatth-isma hatth-ibhi

hatth-imha

gamin n. 導者 > gamin-a gam-ihi

gam-isma gam-ibhi

gam-imha

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

vacas n. 語 > vacas-a vac-ehi

vac-(an)a vac-ebhi

vac-asma

vac-amha

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

ayus n. 壽 > ayus-a ay-uhi

ay-una ay-ubhi

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

pitar m. 父 > pitar-a pitar-ehi (-ebhi)

pit-u * pit-uhi (-ubhi)

matar f. 母 > matar-a matar-ehi (-ebhi)

mat-uya mat-uhi (-ubhi)

 

(3) 代名詞類的語尾變化：

 

單數 複數

 

ta(d) m.n. 彼 > t-asma t-ehi (-ebhi)

t-amha n-ehi (-ebhi)

eta(d) m.n. 此 > et-asma et-ehi (-ebhi)

et-amha

ima(m) m.n. 此 > im-asma im-ehi (-ebhi)

im-amha ehi (ebhi)

asma

ka m.n. 何 > k-asma k-ehi (-ebhi)

k-amha

ka-ci m.n. 某 > kasma-ci kehi-ci (kebhi-ci)

kamha-ci

ya(d) m.n. 其 > y-asma y-ehi (-ebhi)

y-amha

sabba m.n. 一切 > sabb-asma sabb-ehi (-ebhi)

sabb-amha

amu m.n. 此 > am-usma am-uhi (-ubhi)

am-umha

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

ta(d) f. 彼 > t-aya t-ahi (-abhi)

n-aya n-ahi (-abhi)

eta(d) f. 此 > et-aya et-ahi (-abhi)

ima(m) f. 此 > im-aya im-ahi (-abhi)

ka f. 何 > k-aya k-ahi (-abhi)

ka-ci f. 某 > kaya-ci kahi-ci (kabhi-ci)

ya(d) f. 其 > y-aya y-ahi (-abhi)

sabba f. 一切 > sabb-aya sabb-ahi (-abhi)

amu f. 此 > am-uya am-uhi (-ubhi)

==================

aham 我 > m-aya (me) amh-ehi (no)

tvam 你 > t-aya (te) tumh-ehi (vo)

tv-aya

v