為格的用法 (Dative Case)

(s)su ‘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. > buddh-aya buddh-anam

buddh-assa

phala n. > 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 -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. =

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

熱,... 並非為了憍慢為了裝飾,而只是 ... 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)

 

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」, piya = 可愛的(dear)manapa

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

B而言(Dat.)是可愛的 = AB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!(-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!(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)

 

m.男性 n.中性 f.女性

sg. pl. sg. pl. sg. pl.

Nom.

Acc.

Ins.

 

Dat.

 

Gen.

y-o y-e

y-am y-e

y-ena y-ehi

y-ebhi

y-assa y-esam

y-esanam

(Dat.)

N.

Ac.

Ins.

 

D.

 

G.

yad /y-am y-ani

yad /y-am y-ani

(同男性)

N.

Ac.

Ins.

 

D.

 

G.

y-a y-a(yo)

y-am y-a(yo)

y-aya y-ahi

y-abhi

y-aya y-asam

y-assa y-asanam

(Dat.)

 

 

中文/英文中的例子:

 

‧天神看見施與施物的女孩

(天神看見’ ’女孩’ ’女孩施與施物。)

(God sees the girl 'who' gave gifts.)

 

‧婆羅門到國王站著的山上去。

(The brahmin goes to the mountain 'on which' the king stands.)

 

在關係複句中,有兩個重要的成份,一是「關係代名詞」,另一是關

係代名詞所稱代的那個名詞,稱為「先行詞」(Antecedent)。如上例中

,「該(、那)whowhich」為關係代名詞;而它們所稱代的「女孩

、山」則為先行詞。(「那」可視為指示形容詞)

 

肆‧關係子句 (Relative Clause)

1.關係複句的一般句型:(三要件、兩句型)

 

 

<關係子句 (從屬子句) ...... > , <主要子句 ......>

關係代名詞 [A,先行詞] ...... , 指示代名詞 [B,先行詞] .....

 

說明:

 

(1) 一個「關係複句」由「關係子句」與「主要子句」構成,「關係代

名詞」引導關係子句,「指示代名詞」(此處又稱「相關詞Co-relative

) 引導主要子句。通常關係子句在前,主要子句在後。

 

(2) 先行詞可放在位置 [A] [B],因此有兩種句型。

 

(3) 「關係代名詞、指示代名詞、先行詞」三者 (三要件) 代表同一內

(三位一體),故「性、數」須一致;但「格」則視各自在其所屬

子句中所扮演的角色(即所起的文法作用)而定。

 

例: God sees the girl 'who' gave gifts 神看見施與施物的女孩

 

女孩施與 施物 , 看見

A: F Whogirlgave gifts , her God sees (句型 1)

B: F Who gave gifts , her girl God sees (句型 2)

關係代名詞 指示代名詞 先行詞 (三要件:三位一體)

 

2.句型例句:

 

(1) 天神看見施與施物的女孩

 

A. Ya kabba danani adasi , tam devo passati.

(f.sg.N.) (f.sg.N.) (f.sg.Ac.)

 

B. Ya danani adasi , tam kabbam devo passati.

(f.sg.N.) (f.sg.Ac.) (f.sg.Ac.)

(2) 婆羅門到國王站著的山上去。

 

A. Yasmim girismim raja titthati , tam brahmano gacchati.

(m.sg.Loc.) (m.sg.Loc.) (m.sg.Ac.)

 

B. Yasmim raja titthati , tam girim brahmano gacchati.

(m.sg.Loc.) (m.sg.Ac.) (m.sg.Ac.)

 

3.經文例句

 

 

Yam icchimsu tam akamsu, yam na icchimsu na tam akamsu. = 他們做[]

們想做的,不做[]他們不想做的。 (They did what they wanted to do and

not what they did not want to do.) (D.I.p.141.3-4,究羅檀頭經)

Yo kho Vakkali dhammam passati so mam passati; yo mam passati so dhammam

passati. = 跋迦梨![]見法者[]即見我,[]見我者[]即見法。 (He

who sees the truth, Vakkali, he sees me; he who sees me sees the truth.)

(S.III.p.120.L28-29,跋迦梨)

Yo vo Ananda maya Dhammo ca Vinayo ca desito pabbatto, so vo mam'

accayena Sattha. = 阿難!我為你們宣說、施設的 []「法」與「律」

,在我滅後,[] 就是你們的大師! (Ananda, what I have taught and

explained to you as Dhamma and discipline will, at my passing, be your

teacher.) (D.II.p.154.L5-7,大般涅槃經)

Lokasamudayam kho kaccayana yathabhutam sammappabbaya passato, ya

loke natthita sa na hoti. Lokanirodham kho kaccayana yathabhutam samm-

appabbaya passato, ya loke atthita sa na hoti. = 迦旃延!一個以正確智慧

如實照見世間集起的人,不會抱持 []「世間」的見解。一個以正

確智慧如實照見世間還滅的人,不會抱持 []「世間」的見解。

(Kaccayana, to him who perceives with right wisdom the uprising of the world

as it has come to be, the notion of non-existence in the world does not occur.

Kaccayana, to him who perceives with right wisdom the ceasing of the world

as it has come to be, the notion of existence in the world does not occur.)

( F雜阿含301(化迦旃延經):「世間集如實正知見,若世間無

者不有;世間滅如實正知見,若世間有者無有。」) (S.12.15,II.p.17.L

10-13,迦旃延氏)

 

4.其它用法

 

 

(1) 其他「相關詞」(Co-relative)

 

除指示代名詞外,其它「代名詞」或「代名詞形容詞」(Pronominal

adjective) sabba = 一切(all), abba = 其他(other), abbatara =

某個(a certain), apara = 別的(another), para = 別的(other,another)

等均可作為「相關詞」,引導主要子句。

 

 

Ye ca tasmim satthe ahesum manussa va pasu va, sabbe so yakkho ama-

nusso bhakkhesi. = ()非人之夜叉吃掉所有[那些]商隊中的人、畜

(Those men or cattle who were in the caravan, the yakkha non-human

being devoured them all.) (D.II.p.344.L20-22,弊宿經)

 

(2) 相關詞的「省略」

 

某些情況,主要子句可能「省略相關詞」,例如「直接敘述(direct

speech)」或當「專有名詞(proper name)」作主要子句之先行詞時。

 

 

Ahab ca vat' amhi sekho sakaraniyo, Satthu ca me parinibbanam bhav-

issati yo mamam anukampako ti. = 唉!我還是學者,尚有應做(未做

),而[]慈憫我的大師就要般涅槃了! (Alas, I am still a learner with

much to do ! And the Teacher is passing away, who was so compassionate

to me ! ) (D.II.p.143.L21-23,大般涅槃經)

 

(3) 關係代名詞(或關係副詞)與相關詞的「重複」

 

重複關係代名詞與相關詞,表示「泛稱」(universal),如 yo yo =

任何人(whoever), yam yam = 任何事物(whatever), yattha yattha =

任何地方(wherever), yatha yatha = 任何方式、無論如何(however,

in whatever way)

 

Sace kho aham yo yo paresam adinnam theyyasamkhatam adiyissati

tassa tassa dhanam anuppadassami, evam idam adinnqdanam pa-

vaddhissati. = 如果我把財寶賜給任何用偷盜手段盜取他人未與之

,這樣這不與取(偷盜)將會增長。 (If I give property to every-

one who takes what is not given by means of theft, thus this theft will

increase more and more.) (D.III.p.67.L9-11,轉輪聖王獅子吼經)

 

(4) 先行詞的「強調」:

 

 

關係代名詞後面可能接一個指示代名詞來強調先行詞,例如:

 

 

Yo so satto pathamam upapanno, tassa evam hoti : aham asmi brahma.

= 最先轉生的有情[]這麼想:「我是梵天」。 ( ' That being'

who has come into existence first thinks he is God.) (D.I.p.18.L5-6,

梵網經)

Yam tam jatam bhutam savkhatam paloka-dhammam, tam vata ma pa-

lujjkti n' etam thanam vijjati. = 已生起、已形成、已聚起的(即

有為的)事物即具壞滅之性質;(這樣的事物,)不壞,這是

不可能的! (Whatever is born, become, compounded is subject to

decay - how could it be that it should not pass away ) (D.II.p.144.L

13-15,大般涅槃經)

 

(5) 不變化關係詞 (Relative Indeclinables)

 

 

(A) yada /tada

 

 

yada ... , tada ... = ... , 那時 ... (when /then)

yadi ... , tada ... = ... , ... (if /then)

yattha ... , tattha ... = 該處 ... , 此處 ... (where /there)

yatha ... , tatha ... = 正如 ... , 這樣 ... (as /in this way)

  yasma ... , tasma ... = 因為 ... , 所以 ... (since /therefore)

  tatha , yatha … = (如此 … , ) 以便 … (so /that)

 

(B) yam 的「非人稱用法」(impersonal sense) = that,what,表示

一種「事件、狀況」,而非稱代某名詞。

 

hoti kho so samayo yam ... ayam loko vivattati = [這樣]一個

時候,[那時候,]……此世間生成 (there is indeed the time

' that (ie,when) ' ... this world evolves)

thanam etam vijjati yam ... = 此情況是可能的,那就是…...

(it is possible 'that' ... )

 

(C) 慣用語 yad idam = 那就是、亦即(that is,i.e.,as for example,

as, such as)

 

Ekayano ayam bhikkhave maggo sattanam visuddhiya sokapari-

ddavanam samatikkamaya dukkhadomanassanam atthagamaya

bayassa adhigamaya nibbanassa sacchikiriyaya yadidam cattaro

satipatthana. = 諸比丘!這是一條「一趣向道」——得以清淨

眾生、超越憂悲、息滅苦惱、趣入正理、作證涅槃——

四念處」。 ( “Bhikkhus, this is the direct path for the purifica-

tion of beings, for the surmounting of sorrow and lamentation,

for the disappearance of pain and grief, for the attainment of the

true way, for the realisation of Nibbana - namely, the four foun-

dations of mindfulness.” ) (注:Ekayano maggo北傳阿含常

作「一乘道」,如雜阿含607經,這恐怕是誤為Eka-yana

而來。又,此語英譯常作“Only path”(Rhys Davids),”Sole way”

(Nynaponika Thera), “Only way” (Soma Thera),使得一般常以為

「四念處」法門是通往涅槃的「唯一」道路。事實上,Eka-

ayana意謂「單一趣向的」、「趣向單一目標的」(leading to

one goal),指的是「目標的唯一」,而非「方法(道路)的唯

一」。也就是,任何人只要不斷修習四念處,便保證「直向

涅槃」,不會有岔至左道旁門的危險。因此,念處法門雖非

通往涅槃的「唯一道路」,不過卻是「直截、穩當」之道。

) (M.I.p.55.末行-p.56.L3,念處經)

 

(D) yena 配合「行動動詞(verb of motion)」表達「行動的趣向」=

往該處(where,toward)。注意,其「趣向處」必須用「主格」。

 

yena yena gacchati = 無論他去哪裡 (wherever he goes)

 

yena gamo tena upasamkami = 他到村子 (he approached the

village)

 

 

伍‧疑問詞 (Interrogative)

1‧疑問代名詞

 

 

ka = 誰、什麼(who,which,what),格變化同ta(d) (有三種性別)

 

m.男性 n.中性 f.女性

sg. pl. sg. pl. sg. pl.

Nom.

Acc.

Ins.

 

Dat.

 

Gen.

k-o k-e

k-am k-e

k-ena k-ehi

k-ebhi

k-assa k-esam

k-issa k-esanam

(Dat.)

N.

Ac.

Ins.

 

D.

 

G.

* kim k-ani

* kim k-ani

(同男性)

N.

Ac.

Ins.

 

D.

 

G.

k-a k-a(yo)

k-am k-a(yo)

k-aya k-ahi

k-assa k-abhi

k-aya k-asam

k-assa k-asanam

(Dat.)

 

 

2‧疑問「代名詞形容詞」

 

katama = 什麼內容、哪些內容(which one),性、數、格依 ta(d)

隨所修飾的名詞變化。(語尾同上表,如:m.sg.Nom.= katam-o)

 

3‧疑問副詞:(沒有格變化)

 

katham = 如何 (how)

kattha/kuttha = 哪裡 (where)

kada = 何時 (when)

kasma(t) = 為何 (why)

陸‧疑問句 (Interrogative Sentence)

1.「含疑問詞」的疑問句:

 

 

巴利語中沒有「」,句中含「疑問詞」即為疑問句。

 

 

Katamab c' avuso, dukkham ariyasaccam = 諸位朋友!什麼是苦聖諦

的內容呢? (and what, your reverences, is the ariyan truth of anguish )

Katama c' avuso, jati = 諸位朋友!什麼是「生」的內容呢? (and

what, your reverences, is birth )

Katamo c' avuso, soko = 諸位朋友!什麼是「憂」的內容呢? (and

what, your reverences, is grief )

 

2.「不含疑問詞」的疑問句:

 

 

(1) 須由前後文脈(Context)判斷是否作疑問。

 

 

(2) 有時以「倒裝句」表達疑問 (即,動詞前置)

 

 

khamati te idam = 你喜歡這個嗎? (這個令你歡喜嗎?) (does this

please you )

idam me khamati = 我喜歡這個! (這個令我歡喜!) (this please

me !)

 

(3) 有時以 kim (ind.) 作問號。

 

 

Kim saddam assosi ti pucchi. = 他問道:「你聽到聲音嗎?」 (He

asked : did you hear the noise )

 

(4) 有時用 nu 配合其它不變化詞「形成」或「強調」疑問。

 

 

 

So evam ayoniso manasikaroti : 'Ahosin- nu kho aham atitam - addhanam,

na nu kho ahosim atitam - addhanam ' = 他這樣不正確思維:「我

過去世存在嗎?我過去世不存在嗎?」 (In these ways he is not wisely

attending : if he think, 'Now, was I in a past period Now, was I not in a

past period ') (M.I.p.8.L3-5,一切漏經)

 

 

柒‧代名詞形容詞 (Pronominal Adjectives)

1.代名詞形容詞的「字例」與「功用」:

 

 

某些代名詞如 sabba = 一切(all)abba = 其他(other)abbatara =

(a certain)apara = 別的(another)para = 別的(other,another)

,既可作「代名詞」又可作「形容詞」,謂之「代名詞形容詞」(或「

指稱形容詞」)

 

 

2.代名詞形容詞的「格變化」:

 

 

代名詞形容詞的格變化與「(指示、關係、疑問)代名詞」ta(d),ya(d),ka

等一樣,而非與一般「形容詞」相同 (形容詞隨 -a,而代名詞 ta(d) 則與

-a 大同中還有小異)。如:男性複數的主格、屬格(為格)

 

 

m.pl.Nom. m.pl.Gen./Dat.

 

kusala > kusal-a kusal-anam = (一般形容詞)

ta(d) > t-e t-esam = 他們 (指示代名詞)

ya(d) > y-e y-esam = 那些 (關係代名詞)

sabba > sabb-e sabb-esam = 一切 (代名詞形容詞)

 

 

3.常用的代名詞形容詞

 

 

abba 異、別的 (other)

abbatara 某個 (acertain,a)

apara 後的、其次的、別的 (another)

adhara 較下的 (the lower) (adho之比較級)

amuka 那個 (that) (amu-ka)

asuka 那樣的 (this or that, such a one) (asu-ka)

itara 別的、其他的 (other)

uttara 較上的、較好的 (higher, superior) (ud之比較級)

uttama 最上的、最好的 (highest, greatest, best) (ud之最高級)

ubhaya 二者的 (both,two fold) (ubha-ya)

eka 一個 (one)

ekacca 一類 (one, certain, one-like) (eka-tya)

katara 哪個 (which one) (通常指「二者中」的哪個)

katama 哪個、哪些 (which, which one) (通常指「二者或二者

以上的」哪個、哪些)

para 其他、別的 (other,another)

pubba 前面的、以前的 (former, previous, befor)

sabba 一切、全部 (all)

v

 

 


 


附:

格 語尾變化 一覽

 

(1) 母音結尾的語尾變化:

 

單數 複數

 

buddha m. > buddh-aya buddh-anam

bhddh-assa

aggi m. > agg-ino agg-inam

agg-issa

bhikkhu m. 比丘 > bhikkh-uno bhikkh-unam

bhikkh-ussa

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

phala n. > phal-aya phal-anam

phal-assa

akkhi n. > akkh-ino akkh-inam

akkh-issa

assu n. > ass-uno ass-unam

ass-ussa

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

kabba f. 少女 > kabb-aya kabb-anam

jati f. > jat-iya jat-inam

nadi f. > nad-iya nad-inam

dhenu f. 牡牛 > dhen-uya dhen-unam

jambu f. 閻浮樹 > jamb-uya jamb-unam

 

(2) 子音結尾的語尾變化:

 

單數 複數

 

attan m. 自我 > attan-o attan-am

att-assa att-anam

rajan m. > rajin-o rabb-am

rabb-o

raj-assa raj-anam

rabb-assa raj-unam

kamman n. > kammun-o *

kamm-assa kamm-anam

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

bhagavant m. 世尊 > bhagavat-o bhagavat-am

bhagavant-assa bhagavant-anam

gacchant m. > gacchat-o gacchat-am

(ppr.) gacchant-assa gacchant-anam

---------------------------- 單數 複數

 

hatthin m. > hatthin-o

hatth-issa hatth-inam

gamin n. 導者 > gamin-o

gam-issa gam-inam

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

vacas n. > vacas-o

vac-assa vac-anam

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

ayus n. > ay-uno * ayus-am

ay-ussa ay-unam

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

pitar m. > pit-u * pit-unam

pit-uno pit-unnam

pit-ussa pit-anam

pitar-anam

matar f. > mat-u * mat-unam

mat-uya mat-unnam

mat-anam

matar-anam

 

(3) 代名詞類的語尾變化:

 

單數 複數

 

ta(d) m.n. > t-assa t-esam (-esanam)

n-assa n-esam (-esanam)

eta(d) m.n. > et-assa et-esam (-esanam)

ima(m) m.n. > im-assa im-esam (-esanam)

assa esam (esanam)

ka m.n. > k-assa k-esam (-esanam)

k-issa *

ka-ci m.n. > kassa-ci kesab-ci (kesanab-ci)

kissa-ci *

ya(d) m.n. > y-assa y-esam (-esanam)

sabba m.n. 一切 > sabb-assa sabb-esam (-esanam)

amu m.n. > am-ussa am-usam (-usanam)

ad-ussa *

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

ta(d) f. > t-aya t-asam (-asanam)

n-aya

t-assa(ya)

t-issa(ya)

 

單數 複數

 

eta(d) f. > et-aya et-asam (-asanam)

et-assa(ya)

et-issa

ima(m) f. > im-aya im-asam (-asanam)

im-issa(ya)

assa(ya) asam

ka f. > k-aya k-asam (-asanam)

k-assa

ka-ci f. > kaya-ci kasab-ci (kasanab-ci)

kassa-ci

ya(d) f. > y-aya y-asam (-asanam)

y-assa

sabba f. 一切 > sabb-aya sabb-asam (-asanam)

sabb-assa

amu f. > am-uya am-usam (-usanam)

am-ussa

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

aham > m-ama (me) amh-akam (no)

m-amam asm-akam

m-ayham

amham amh-am

tvam > t-ava (te) tumh-akam (vo)

t-avam

t-uyham

tumham tumh-am

v