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」 kiñci 某事物 (some, something)

(3) 指「事」 kathañci 某方式 (somehow)

(4) 指「時」 kadāci 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 > cāpi)

(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」 yaṁ kiñci 無論何物 (whatever)

C. 指「時」 yaṁ kadāci 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」 yaṁ yaṁ ... 無論何物 (whatever)

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

whatever way)

D. 指「時」 yadā yadā ... 無論何時 (whenever)

E. 指「地」 yaṁ yaṁ +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 kiñci 無事、無物 (nothing, not

anything)

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

under no circumstances)

D. 指「時」 na kadāci 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 Rāhula yassa kassaci sampajānamusāvāde na - tthi lajjā, nâhan

- tassa kiñci pāpaṁ akaraṇīyan - ti vadāmi. = 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, Rāhula, 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, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ ādīnavaṁ

yathābhūtaṁ pajānanti, te vata dukkhaṁ 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 kiñci kukkuccaṁ na koci vippaṭisāroti. = 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 sīlena sampanno yasobhogasamappito

Yaṁ yaṁ padesaṁ bhajati tattha tatth' eva pūjito

= 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)

‧' Tvaṁ kho, tāta Raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhe ṭhito

sukhaparibhato; na tvaṁ, tāta Raṭṭhapāla, kassaci dukkhassa jānāsi ... [

Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya]; maraṇena

pi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ

anujānissāma agārasmā anagāriyaṁ pabbajjāyāti ' = 「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

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

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

pāla.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 ‧bhū (I) > bhav-eyya 他可能會 (he should be, could be, may be)

‧man (III) > maññ-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)

< bhū >	sg.	pl.
3rd.	bhav-eyya (他可能會…)	bhav-eyyuṁ (他們可能會…)
2nd.	bhav-eyyāsi (你可能會…)	bhav-eyyātha (你們可能會…)
1st.	bhav-eyyaṁ (-eyyāmi) (我可能會…)	bhav-eyyāma (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-aṁ (我可能...) (願我...)	ass-āma (我們可能...) (願我們...)

(b) siyā 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.	siyā (或許/可能 有/是 …)	siyaṁsu (siyuṁ) (他們可能...)
2nd.	(siyā)	－
1st.	(siyaṁ)	－

(2) 微細差別：

‧siyā < 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：Siyā kho pana bhoto rañño evam assa : ' ... ' = 然而，或許(siyā)

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) siyā 的特點：

siyā = (某事)是可能的(it might be)，na siyā = (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

⊙

‧Siyā kho pana bhikkhave Satthu gāravena pi na puccheyyātha ... = 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)

‧' Siyā kho pan' Ānanda tumhākam evam assa : " Atīta-satthukaṁ pāvacanaṁ,

n'atthi no Satthā " 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！』」。 ('Ānanda, 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 tvaṁ Ānanda Tathāgataṁ yāceyyāsi, dve va te vācā Tathāgato paṭikkhip-

eyya, atha tatiyakaṁ adhivāseyya. = 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, Ānanda, you would

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

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

(D.II.p.115.L31-33,大般涅槃經)

‧'Ahañ c'eva kho pana dhammaṁ deseyyaṁ pare ca me na ājāneyyuṁ, so mam'

assa kilamatho, sā mam' assa vihesā 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)

‧Seyyathā pi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷh-

assa vā maggaṁ ācikkheyya andhakāre vā tela-pajjotaṁ dhāreyya : cakkhu-

manto rūpāni dakkhintîti. = 「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：Seyyathā 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)

⊙

‧Labheyyâhaṁ bhoto Gotamassa santike pabbajjaṁ, labheyyaṁ 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)

‧Ṭhānaṁ kho pan' etaṁ āvuso vijjati yaṁ idh' ekaccassa bhikkhuno evaṁ icchā

uppajjeyya : Aho vata aham - eva lābhī assaṁ paṇītānaṁ cīvarānaṁ, na añño

bhikkhu lābhī assa paṇītānaṁ cīvarānan - 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：Ṭhānaṁ kho pan' etaṁ (sb.) vijjati yaṁ ...表達「可能性」，後面常

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

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

‧Pāṇaṁ na hāne na câdinnam ādiye

Musā na bhāse na ca majjapo siyā

Abrahmacariyā virameyya methunā

= 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-ā buddh-ehi

buddh-ato buddh-ebhi

buddh-asmā

buddh-amhā

phala n. 果 > phal-ā phal-ehi

phal-ato phal-ebhi

phal-asmā

phal-amhā

kaññā f. 少女 > kaññ-āya kaññ-āhi

kaññ-ābhi

(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(ṁ) 之 (m.n.sg.)。(具格分別為tena

,etena,iminā)

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,añña,aññatara,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 -smā, -mhā 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-smā、buddha-mhā，aggi-smā、aggi-mhā，bhik-

khu-smā、bhikkhu-mhā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。

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

‧gāmā gāmaṁ = 從村至村 (from village to village)

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

‧dasahi ca lokadhātūhi devatā ... sannipatitā = 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。

‧kiṁ kāraṇā = 從何因？因何？為什麼？ (from what cause for what

reason why )

‧vedanāpaccayā taṇhā = 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)

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

(is) existence )

‧kissa nirodhā 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 -asmā 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：

‧kasmā = 從何、因何、為何？ (why )

‧tasmā = 由此、因此 (therefore)

‧yasmā ... tasmā ... = 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 bhayaṁ ... yad idaṁ 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 bhayaṁ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)

-āt -yāḥ -ak

‧Rūpān na pṛthak śūnyatā, śūnyatāyā na pṛthag rūpaṁ (梵語)

‧Rūpā na puthu suññatā, suññatāya na puthu rūpaṁ (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 añño samaṇo vā brāhmaṇo vā bhagavatā (Abl.) bhiyyo

'bhiññataro. = 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)

‧vyāpāda-ppadosā cittaṁ 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.)

‧cittaṁ āsavehi 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)

‧dakkhiṇato 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 bhikkhāve eka-tiṁso kappo yaṁ Sikhī bhagavā arahaṁ sammā-

sambuddho loke udapādi. = 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 Sikhī the

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

II.p2.L16-18,大本經)

‧Appossukko tvaṁ pāpima hohi, na ciraṁ Tathāgatassa parinibbānaṁ

bhavissati, ito tiṇṇaṁ māsānaṁ accayena Tathāgato parinibbāyissatîti.

=「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 Tathā-gata's final

Nibbāna will not be long delayed. Three month from now, the Tathā-

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

‧Addasā kho āyasmā Vakkali Bhagavantaṁ dūrato āgacchantaṁ. = 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：dūrato āga-

cchantaṁ，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)

‧Samaṇo Gotamo ārā-cārī virato methunā gāma-dhammā 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)

‧Pisuṇāya vācāya paṭivirato Samaṇo 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 tamhā ābādhā 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yāva)」(limit up to)

‧Ime pi candima-suriye evaṁ mahiddhike evaṁ mahânubhāve pāṇinā

parimasati parimajjati, yāva Brahma-lokā pi kāyena va saṁvatteti.

= 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 Brahmā.) (參：大正藏2-417a「

身至梵天，手捫日月」) (D.I.p.78.L7-10,沙門果經)

‧Bhavaṁ hi Soṇadaṇḍo ubhato sujāto mātito ca pitito ca saṁsuddhagah-

aṇiko yāva sattamā pitāmahā-yugā akkhitto anupakkuṭṭho jāti-vādena.

= 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 Soṇadaṇḍa 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)-(ṭ)ṭhā )」(rise up from, come out

from)

‧Atha kho Bhagavā sāyaṇha-samayaṁ paṭisallānā vuṭṭhito. = 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：sāyaṇha-samayaṁ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 Bhagavā paṭhamajjhānaṁ samāpajji. Paṭhamajjhānā vuṭṭha-

hitvā dutiyajjhānaṁ samāpajji. = 那時，世尊入初禪。（又）從

初禪起出，而入二禪。 (Then the Lord entered the first jhāna.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)

‧Tathāgato atīte buddhe ... jātito pi anussarati, nāmato 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。

‧sārañ ca sārato ñatvā asārañ ca asārato ... = 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)

‧Sukhaṁ 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 tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti,

sattannaṁ tv-eva kāyānam antarena satthaṁ 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) aññatra (除...之外,except for)

‧Te vata aññatra phassā paṭisaṁvedissantîti n' etaṁ ṭhānaṁ 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：phassā,-ā 亦可視為「具格」，

aññatra 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...)

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

‧Puna ca paraṁ bhikkhave bhikkhu imam eva kāyaṁ uddhaṁ pādatalā

adho kesa-matthakā taca-pariyantaṁ pūraṁ nānappakārassa 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)

‧Kāyassa bhedā uddhaṁ jīvita-pariyādānā na dakkhinti deva-manussā. =

（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) ārakā (離...很遠,far from...)

‧... tassa câyaṁ sīla-sampadā citta-sampadā paññā-sampadā abhāvitā

hoti asacchikatā, atha kho so ārakā va sāmaññā, ārakā va brahmaññā.

= ... 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：sāmaññaṁ 為 samaṇa 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 Ambaṭṭha jāti-vāda-vinibandhā vā gotta-vāda-vinibandhā vā

... , ārakā te anuttarāya vijjā-caraṇa-sampadāya. = 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：anuttarāya vijjā-caraṇa-sampadāya 意譯：

「智慧與行為之最上成就」) (D.I.p.99.L25-28,阿摩晝經)

(4) paraṁ (在...之後,after...)

‧' Ime vā pana bhonto sattā kāya-sucaritena samannāgatā, vacī-sucaritena

samannāgatā, mano-sucaritena samannāgatā, ... , te kāyassa bhedā

paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā 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-ā buddh-ehi

buddh-ato buddh-ebhi

buddh-asmā

buddh-amhā

aggi m. 火 > agg-inā agg-īhi

agg-ito agg-ībhi

agg-ismā

agg-imhā

bhikkhu m. 比丘 > bhikkh-unā bhikkh-ūhi

bhikkh-uto bhikkh-ūbhi

bhikkh-usmā

bhikkh-umhā

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

phala n. 果 > phal-ā phal-ehi 同

phal-ato phal-ebhi

phal-asmā

phal-amhā

akkhi n. 眼 > akkh-inā akkh-īhi 男

akkh-ito akkh-ībhi

akkh-ismā

akkh-imhā

assu n. 淚 > ass-unā ass-ūhi 性

ass-uto ass-ūbhi

ass-usmā

ass-umhā

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

kaññā f. 少女 > kaññ-āya kaññ-āhi

kaññ-ābhi

jāti f. 生 > jāt-iyā jāt-īhi

jāt-ībhi

nadī f. 河 > nad-iyā nad-īhi

nad-ībhi

dhenu f. 牡牛 > dhen-uyā dhen-ūhi

dhen-ūbhi

jambū f. 閻浮樹 > jamb-uyā jamb-ūhi

jamb-ūbhi

(2) 子音結尾的語尾變化：

單數 複數

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

att-ato att-ehi

att-asmā

att-amhā

rājan m. 王 > rājin-ā rāj-ūhi (-ūbhi)

raññ-ā rāj-ehi (-ebhi)

rāj-ato

rāj-asmā

rāj-amhā

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

kamm-asmā

kamm-amhā

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

bhagavant m. 世尊 > bhagavat-ā bhagavant-ehi

bhagavant-asmā bhagavant-ebhi

bhagavant-amhā

gacchant m. 去 > gacchat-ā gacchant-ehi

(ppr.) gacchant-asmā gacchant-ebhi

gacchant-amhā

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

hatthin m. 象 > hatthin-ā hatth-īhi

hatth-ismā hatth-ībhi

hatth-imhā

gāmin n. 導者 > gāmin-ā gām-īhi

gām-ismā gām-ībhi

gām-imhā

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

vacas n. 語 > vacas-ā vac-ehi

vac-(an)ā vac-ebhi

vac-asmā

vac-amhā

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

āyus n. 壽 > āyus-ā āy-ūhi

āy-unā āy-ūbhi

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

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

pit-u * pit-ūhi (-ūbhi)

mātar f. 母 > mātar-ā mātar-ehi (-ebhi)

māt-uyā māt-ūhi (-ūbhi)

(3) 代名詞類的語尾變化：

單數 複數

ta(d) m.n. 彼 > t-asmā t-ehi (-ebhi)

t-amhā n-ehi (-ebhi)

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

et-amhā

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

im-amhā ehi (ebhi)

asmā

ka m.n. 何 > k-asmā k-ehi (-ebhi)

k-amhā

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

kamhā-ci

ya(d) m.n. 其 > y-asmā y-ehi (-ebhi)

y-amhā

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

sabb-amhā

amu m.n. 此 > am-usmā am-ūhi (-ūbhi)

am-umhā

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

ta(d) f. 彼 > t-āya t-āhi (-ābhi)

n-āya n-āhi (-ābhi)

eta(d) f. 此 > et-āya et-āhi (-ābhi)

ima(ṁ) f. 此 > im-āya im-āhi (-ābhi)

ka f. 何 > k-āya k-āhi (-ābhi)

ka-ci f. 某 > kāya-ci kāhi-ci (kābhi-ci)

ya(d) f. 其 > y-āya y-āhi (-ābhi)

sabba f. 一切 > sabb-āya sabb-āhi (-ābhi)

amu f. 此 > am-uyā am-ūhi (-ūbhi)

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

ahaṁ 我 > m-ayā (me) amh-ehi (no)

tvaṁ 你 > t-ayā (te) tumh-ehi (vo)

tv-ayā

v