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 :

" Tanhaya kho sati upadanam hoti, tanha-paccaya upadanan ti." = 諸

比丘！當時毘婆尸菩薩這麼想：「當有什麼時，就有『取』？『取』

來自何緣？」諸比丘！當時毘婆尸菩薩透過正確的思惟，以智慧現觀：

「當有『愛』時，就有『取』；『取』來自『愛』這個緣(條件、原因

)。」 (And then, bhikkhus, the Bodhisatta Vipassi thought : ' With what

being present, there is attachment From what cause is attachment ' Then,

bhikkhus, the Bodhisatta Vipassi as a result of the wisdom born of the wise-

attention the realisation dawned on him : 'Craving being present, there is atta-

chment. Attachment is from the cause of craving.') (D.II.p.31.L21-26,大本經)

‧Disampatimhi rabbe kalakate raja-kattaro Renum rajaputtam rajje abhisibcimsu.

= 在域主王死後，大臣們令黎努王子即於王位。 (After king Disampati

died, the king-makers consecrated the prince Renu in the kingship.) (注：

raja-kattar「國王之作者」，即有權立新王者，此處姑且作「大臣」。

《長阿含‧典尊經》作「國中大臣」。) (D.II.p.234.L2-3,大典尊經)

‧Api ca, Udayi, titthatu pubbanto, titthatu aparanto. Dhamman te desessami :

' Imasmim sati idam hoti, imass' uppada idam uppajjati; imasmim asati idam

na hoti, imassa nirodha idam nirujjhatiti.' = 儘管如此，然而，優陀夷！

且放下過去，放下未來！我將為你說示教法：「當這個存在時，那個才

存在；由於這個生起，那個才會生起。當這個不存在時，那個就不存在；

由於這個息滅，那個就息滅。」（古譯：「此有故彼有，此起故彼起；

此無故彼無，此滅故彼滅。」） (But let be the past, Udayin, let be the future.

I shall teach you the Dhamma : 'When this exists, that comes to be; on the ari-

sing of this, that arises. When this does not exist, that does not come to be; on

the cessation of this, that ceases.') (注：titthati 有「立、住、止」之義，此

處取後二義，即「擱置、放下、不管」。) (M.II.p.32.L4-7,善生優陀夷

小經)

參‧未來被動分詞 (Future Passive Participle)

１．構成：

字根 或 (少數) 現在式語基

＋

-(i)tabba , -aniya , -ya -eyya , -teyya , -taya

【注意】：子音結尾的字根 ＋ 子音開頭的字尾 -tabba,-ya,-teyya

或 -taya 時，常有連音變化。(詳見下例)

２．意義：未來被動分詞(fpp.)常表達：

(1) 未來 ──┐

(2) 義務、命令、可能 ──┼─ 亦即「某事(動作)應當(或可能)被做」

(3) 被動 ──┘

３．示例：

(1) 加 -(i)tabba 的：

kar > katabba 應被做 (to be done)

gam > gantabba 應被去 (to be gone)

car > caritabba 應被行 (to be practised)

(b)ba > janitabba 應被知 (to be known)

dis > ditthabba 應被見 (to be seen)

vac > vattabba 應被說 (to be spoken)

(2) 由使役動詞(Causative)形成的：

kar > karetabba 應被令做 (must be caused to make)

(t)tha > thapetabba 應被建立 (to be established)

bhu > bhavetabba 應被修習 (to be developed)

(3) 加 -aniya 的：

kam > kamaniya 令人喜愛的、可愛的 (to be loved, lovely)

kar > karaniya 應被做的、義務、事務 (what must be

done, duty)

bhuj > bhojaniya 可被吃的、食物 (to be eaten, food)

ram > ramaniya 令人愛樂的 (to be delighted in, delightful)

vac > vacaniya 應被說的 (what ought to be said)

(4) 加 -ya (-yya) 或 -eyya 的：

kar > kicca 應被做的、事務 (what should be down,

business)

bhu > bhabba 可成為的、能夠 (capable)

labh > labbha 可被得的、可能 (to be obtained, possible)

da > deyya 應被給的、施物 (to be given, gift)

ci > ceyya 應被積集的 (to be heaped up)

ji > jeyya 應被勝的 (to be conquer)

(b)ba > beyya 應被知的、所知 (to be known)

pa > peyya 應被喝的、可以喝的 (to be drunk,

drunkable)

(5) 加 -teyya 或 -taya 的：

(b)ba > bateyya 應被知的、所知 (to be known)

das > dattheyya 應被見的 (to be seen)

(dis) > datthaya 應被見的 (to be seen)

lajj > lajjitaya 應覺羞恥的 (what one has to be ashamed of)

４．語尾變化 (Declension)：

未來被動分詞無論作動詞、形容詞、或名詞，語尾均隨 -a (m.n.) 、

-a (f.) 變化。

５．未來被動分詞的「用法」(Use of FPP)：

(1) 作「動詞」

● 一般用法(實主詞、被動)

‧te vo bhavetabba = 這些應被你們修習 (they must be developed

by you)

‧thupo katabbo = 塔應被作(建) (a pagoda should be build)

‧Sukha bhikkhave vedana dukkhato datthabba, dukkha vedana sallato

datthabba, adukkhamasukha vedana aniccato datthabba. = 諸比丘

！樂受應（被）視為苦，苦受應（被）視為箭（刺），不苦不

樂受應（被）視為無常。 (Pleasant feelings, brethren, should be

regarded as Ill. Painful feelings should be regarded as a barb. Neutral

feelings should be regarded as impermanence.) (S.IV.p.207.L6-

9,當見)

● 非人稱用法(Impersonal，虛主詞、被動)

‧imina ... pariyayena veditabbam = (它)應被以此方式確證 (it

should be ascertained in this way)

‧katham patipajjitabbam = (它)當如何被踐行 (how should one

proceed)

● 配合動詞 man (think)，表達某人「認為、覺得」某事「應該、

值得、適合」被做，如：

‧upasamkamitabbam mabbeyya = 他可能認為它(指僧團)該被參訪

(he may think it (assembly) is to be approached)

(2) 作「形容詞」

‧ramaniyo pabbato = (靈鷲)山是令人喜愛的 (the mountain is de-

lightful)

(3) 作「名詞」

‧pure vacaniyam paccha avaca = 該(被)先說的(話)你後說 (you said

last (after) what ought to be said first (before))

肆‧持業釋 (Kammadharaya Compound)

１．構成：

Ａ (屬性)

Ｂ (重點字)

‧持業釋由「前、後」兩部份構成，後部(last member)Ｂ為整個複合

詞的「重點字」(Dominating Noun)，前部Ａ則為其「屬性」(kamma

-- “業”、”特質”，Characteristic,Attribute)，常是「形容詞」。二者

指涉同一內容，為「同位語」(Apposition)。

‧若將此複合詞拆開，則Ｂ的「格」(Case) 維持不變，Ａ應還原為與

Ｂ同格(因為是修飾關係)。

２．示例：

‧akalamegho = a-kala-megho = 非-時(之)-雲(雨) (an untimely cloud)

‧rajisi = rajan-isi = 身為國王的聖者 (king-sage,the sage who is a king)

‧adhammakaro = a-dhamma-karo = 非-法(之)-行 (unlawful acting)

伍‧省略 (Abbreviation)

巴利經典中，常有整段經文一字不漏的重複(或僅一兩字不同)。此時常

會只寫出開頭及結尾數語，而將中間的「重複文」省略，並標以 pe 或

la (and so on,etc.) 表示省略。pe / la 本身為 peyyala (etcetera,等等)一詞

的略語形。

例：1 Sabbam atthiti kho Kaccayana ayam eko anto. Sabbam natthiti

ayam dutiyo anto.

2 Ete te kaccana ubho ante anupagamma majjhena tathagato

dhammam deseti.

3 Avijjapaccaya savkhara savkharapaccaya vibbanam .pe.

Evam etassa kevalassa dukkhakkhandhassa samudayo hoti.

4 Avijjaya tveva asesaviraganirodha savkharanirodho .pe.

Evam etassa kevalassa dukkhakkhandhassa nirodho hotiti.

1 迦旃延！「一切實有(有)」，這是一邊；「一切虛無(無)」，

這是第二邊。

2 迦旃延！如來離此二邊，依於中（道）為你說法：

3 「從『無明』之緣有『行』，從『行』之緣有『識』，......，

如此而有那純(大)苦聚的集起。

4 而(相反的)由無明之澈底捨離、滅盡，而有行的滅盡，......，

如此而有那純(大)苦聚的滅盡。」

(注：a-sesa「無-餘」，即「完全、澈底」。)

1 Everything exists:- this, Kaccayana, is one extreme. Nothing

exists:- this is the second extreme.

2 Kaccana, without approaching either extreme the Tathagata

teaches you a doctrine by the middle [way]:-

3 Conditioned by ignorance arise dispositions (or activities);

conditioned by activities arises consciousness; ...

Thus arises this entire mass of suffering.

4 However from the utter fading away and ceasing of ignorance

there is ceasing of dispositions (or activities); ...

And thus there is the ceasing of this entire mass of suffering.

(S.II.p.17.L21-30,Kaccayanagotto,迦旃延氏)

v

附：	處格 語尾變化 一覽

(1) 母音結尾的語尾變化：

單數 複數

buddha m. 佛 > buddh-e buddh-esu

buddh-asmim

buddh-amhi

aggi m. 火 > agg-ismim agg-isu

agg-imhi

bhikkhu m. 比丘 > bhikkh-usmim bhikkh-usu

bhikkh-umhi

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

phala n. 果 > phal-e phal-esu 同

phal-asmim

phal-amhi

akkhi n. 眼 > akkh-ismim akkh-isu 男

akkh-imhi

assu n. 淚 > ass-usmim ass-usu 性

ass-umhi

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

kabba f. 少女 > kabb-aya kabb-asu

kabb-ayam

jati f. 生 > jat-iya jat-isu

jat-iyam

nadi f. 河 > nad-iya nad-isu

nad-iyam

dhenu f. 牡牛 > dhen-uya dhen-usu

dhen-uyam

jambu f. 閻浮樹 > jamb-uya jamb-usu

jamb-uyam

(2) 子音結尾的語尾變化：

單數 複數

attan m. 自我 > attan-i attan-esu

att-asmim

att-amhi

rajan m. 王 > rajin-i raj-usu

rabb-i raj-esu

rabb-e

raj-asmim

raj-amhi

kamman n. 業 > kamman-i kamm-esu

kamm-asmim

kamm-amhi

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

bhagavant m. 世尊 > bhagavat-i bhagavant-esu

bhagavant-e

bhagavant-asmim

bhagavant-amhi

gacchant m. 去 > gacchat-i gacchant-esu

(ppr.) gacchant-e

gacchant-asmim

gacchant-amhi

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

hatthin m. 象 > hatthin-i hatthin-esu

hatth-ismim hatth-isu

hatth-imhi hatth-esu

gamin n. 導者 > gamin-i gam-isu

gam-ismim

gam-imhi

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

vacas n. 語 > vacas-i vac-esu

vac-e

vac-asmim

vac-amhi

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

ayus n. 壽 > ayus-i ay-usu

ayun-i *

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

pitar m. 父 > pitar-i pitar-esu

pit-usu

matar f. 母 > matar-i matar-esu

mat-uya mat-usu

mat-uyam mat-asu

(3) 代名詞類的語尾變化：

單數 複數

ta(d) m.n. 彼 > t-asmim t-esu

t-amhi n-esu

n-asmim

n-amhi

eta(d) m.n. 此 > et-asmim et-esu

et-amhi

ima(m) m.n. 此 > im-asmim im-esu

im-amhi esu *

asmim *

ka m.n. 何 > k-asmim k-esu

k-amhi

k-ismim *

k-imhi

ka-ci m.n. 某 > kasmib-ci kesu-ci

kamhi-ci

kismib-ci

kimhi-ci

ya(d) m.n. 其 > y-asmim y-esu

y-amhi

sabba m.n. 一切 > sabb-asmim sabb-esu

sabb-amhi

amu m.n. 此 > am-usmim am-usu

am-umhi

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

ta(d) f. 彼 > t-ayam t-asu

t-asam

t-assam

t-issam

eta(d) f. 此 > et-aya et-asu

et-ayam

et-asam

et-assam

et-issam

ima(m) f. 此 > im-aya(m) im-asu

im-issa

im-issam

im-issaya(m)

assa *

assam *

單數 複數

ka f. 何 > k-aya(m) k-asu

k-assa

k-assam

ka-ci f. 某 > kaya(b)-ci kasu-ci

kassa-ci

kassab-ci

ya(d) f. 其 > y-aya(m) y-asu

y-assa

y-assam

sabba f. 一切 > sabb-aya(m) sabb-asu

sabb-assa

sabb-assam

amu f. 此 > am-uyam am-usu

am-ussam

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

aham 我 > m-ayi amh-esu

tvam 你 > t-ayi tumh-esu

tv-ayi

v