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 (Kammadharaya 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-asmim

buddh-amhi

phala n. 果 > phal-e phal-esu

phal-asmim

phal-amhi

kabba f. 少女 > kabb-aya kabb-asu

kabb-ayam

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])

‧Cattaro 'me bhikkhave acchariya abbhuta dhamma rabbe 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 sudam Bhagava Nalandayam viharanto Pavarikambavane etad

eva bahulam bhikkhunam dhammim katham 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 Nalanda, in Pavarika'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)

‧Addasa kho Pukkuso Malla-putto Bhagavantam abbatarasmim rukkhamule

nisinnam. = 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' Ananda devata akase pathavi-sabbiniyo, 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。 (A-

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])

‧Yasmim Ananda samaye sukham vedanam vedeti, n'eva tasmim samaye

dukkham vedanam vedeti, na adukkha-m-asukam vedanam vedeti, su-

kham yeva tasmim samaye vedanam 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。 (

Ananda, 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)

‧Seyyatha pi Ananda vassanam pacchime mase sarada-samaye viddhe

vigata-valahake deve adicco nabham abbhussukkamano dudikkho hoti

musati cakkhuni. = 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。 (Ananda, 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])

‧Tasmim kho brahmana yabbe n'eva gavo habbimsu, ... na rukkha chijj-

imsu. = 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)

‧Catuhi kho gahapati-putta thanehi samana-sukha-dukkho mitto suhado

veditabbo : guyham assa acikkhati, guyham assa pariguhati, apadasu

na vijahati, jivitam pi 'ssa atthaya pariccattam 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])

‧Idam pi 'ssa hoti silasmim. = 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 cittanupassi 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)

‧ Katama ca bhikkhave samma-ditthi Yam kho bhikkhave dukkhe

banam, dukkha-samudaye banam, dukkha-nirodhe banam, dukkha-

nirodha-gaminiya patipadaya banam, ayam vuccati bhikkhave samma-

ditthi. = 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)

‧Siya kho pana bhikkhave eka-bhikkhussa pi kavkha va vimati va buddhe

va dhamme va samghe va magge va patipadaya va. Pucchatha bhik-

khave. Ma paccha vippatisarino 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)

‧Imani te deva caturasiti-pasada-sahassani Dhamma-pasada-ppamukhani,

ettha deva chandam janehi, jivite apekham 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 samano Gotamo Sakya-putto Sakya-kula pabbajito.

Magadhesu carikam caramano mahata bhikkhu-samghena saddhim

pabca-mattehi bhikkhu-satehi Khanumatam anupatto Khanumate

viharati Ambalatthikayam. = 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 Khanumata, lives in Ambalatthika.) (D.I.p.128.L18-

22,究羅檀頭經)

‧Ekam samayam Bhagava Kurusu viharati. Kammassadhammam nama

Kurunam 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 Kammasa-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 raja Disampati Jotipalam manavam Govindiye abhisibci,

pettike thane thapesi. = 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 Jotipala the

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

尊經)

‧Mayam pi hi bhante gihi odatavasana kalena kalam imesu catusu satipa-

tthanesu supatitthitacitta viharama. = 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：kalena kalam imesu ca-

tusu satipatthanesu supatitthitacitta viharama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])

‧Evam pasanno 'ham bhante Bhagavati : pahoti me Bhagava tatha dhammam

desetum yathaham imam kavkha-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 ahesum Buddhe pasanna Dhamme pasanna Samghe pa-

sanna, silesu paripurakarino. = 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])

‧Abbe pi bhante tayo bhikkhu Bhagavati brahmacariyam caritva, hinam

Gandhabbakayam upapanna. = 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：upapanna 原文作 uppanna，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 seyyatha pi nama balava puriso sammib-

jitam va baham pasareyya, pasaritam va baham sammibjeyya, evam eva

Brahma-loke antarahito mama purato patur 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 brahma 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 parinibbana Sakko devanam indo imam gatham

abhasi. = 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)

‧Imasmib ca pana veyyakaranasmim bhabbamane Sakkassa devanam indassa

virajam vitamalam dhamma-cakkhum udapadi : ' Yam kibci samudaya-

dhammam sabban tam nirodha-dhamman' ti, abbesab ca asitiya devata-

sahassanam. = 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：Yam kibci samudaya-dhammam sabban tam 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 upadanam hoti, kim-paccaya upadanan ti " Atha kho bhikkhave

Vipassissa Bodhisattassa yoniso-manasikara ahu pabbaya abhisamayo :

" Ta