← 祝祷卷总目·第二章 他正读诵时
这不是译本，是辅读层。中文承载文本本身，并逐句标出哪些是塔木德自己的话、 哪些是 施泰因扎尔茨 补入的解释，以及哪些地方翻译必然有所流失。
谢法利亚 的 威廉·戴维森 版用 <b> 标出塔木德原文，其余为
施泰因扎尔茨 补入。下面的比例是逐句从这个标记算出来的，不是判断。
这一面每读 2 句，只有一句以塔木德自己的话为主。把这件事藏起来， 读者会以为自己读的是塔木德；标出来，他才知道自己站在哪里。
驳曰：若是这样，何必单说娶处女的？娶寡妇的也在行一件诫命，也该免。
革玛拉 就此驳道：若是这样，何必单举娶处女的来说呢？
The Gemara questions this: If so, why discuss a case of one who is marrying a virgin in particular?
娶寡妇的也在行一件诫命，也该免了才是。
Even one who is marrying a widow is performing a mitzva and should also be exempt.
答：两者到底有别——娶处女的心里挂虑，娶寡妇的没有这挂虑。
革玛拉 答说：话虽如此，娶处女的与娶寡妇的到底还有分别。
The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow.
在娶处女这一边，新郎心里挂虑；在娶寡妇这一边，他并不挂虑。
Here, in the case of one who marries a virgin, the groom is preoccupied by his thoughts, while here, in the case of one who marries a widow, he is not preoccupied.
诘之：新郎若单因挂虑而免，那船沉海上的人也该免。可 拉比阿巴·巴尔·扎夫达 托 拉夫 之名说：居丧者于妥拉诸诫皆有分，唯经匣除外——因经上论经匣用「华冠」一语（以西结书 24:17）。
革玛拉 诘之：新郎若单单因着挂虑便免诵 《听》，那么人因船沉海上而挂虑，也该免了。
The Gemara challenges: If a groom is exempt from the recitation of Shema simply due to preoccupation, then even one who is preoccupied because his ship sank at sea should be exempt.
若是这样，拉比阿巴·巴尔·扎夫达 又何以托 拉夫 之名说：居丧的人于 妥拉 所载诸诫皆有分，唯有系 经匣 这一条免了——因为经上论 经匣 用「华冠」一语，正如所记，先知 以西结 被禁止哀哭，神对他说：「头上仍要缠裹华冠」（以西结书 24:17）？
If so, why then did Rabbi Abba bar Zavda say that Rav said: A mourner is obligated in all the mitzvot mentioned in the Torah except for the mitzva to don phylacteries, as the term splendor is stated with regard to phylacteries, as it is stated that the prophet Ezekiel was prohibited to mourn and was told: “Bind your splendor upon yourself” (Ezekiel 24:17).
居丧的人既痛且挂虑，尚且有责诵 《听》，可见挂虑本身与人的本分无干。
If even a mourner, who is pained and preoccupied, is obligated to recite Shema, clearly preoccupation has no bearing upon one’s obligation.
答：两下仍有别。居丧者所挂虑的是任意之事——哀哭本非一条诫命；新郎所挂虑的，那挂虑本身正出于所行的诫命。
革玛拉 答：话虽如此，两下里仍有分别。
The Gemara responds: Nevertheless, there is a distinction between the cases.
在那一边，所挂虑的是一件任意之事，因为为死者哀哭本不是一条诫命；在这一边，就是新郎，那挂虑的缘由正是他所行的那件诫命本身。
There, it is a case of preoccupation with a voluntary act, as there is no mitzva to be preoccupied with his mourning, but here, in the case of a groom, the cause of the preoccupation is the mitzva itself.
密释纳又记 拉班迦玛列 一桩异乎常人的举动：丧妻头一夜他仍沐浴。门人说：夫子岂不曾教我们，居丧的人不可沐浴？他答：我与旁人不同，我是娇弱之人。
密释纳又记一桩 拉班迦玛列 异乎常人的举动。
The mishna relates another episode portraying unusual conduct by Rabban Gamliel.
他妻子死后的头一夜，他仍旧沐浴。
He bathed on the first night after his wife died.
他的门人对他说：夫子岂不曾教我们，居丧的人不可沐浴么？
His students said to him: Have you not taught us, our teacher, that a mourner is prohibited to bathe?
他回答他们说：我与旁人不同，我是 娇弱。
He answered them: I am not like other people, I am delicate [istenis].
于我，不洗实是身体上的苦；而居丧的人，本不必以自苦伤身作为哀悼的一部分。
For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.
又记一桩：他的仆人塔维死了，拉班迦玛列 竟如为至亲一般受人吊唁。门人说：夫子岂不曾教我们，仆人死了不受吊？他说：我的仆人塔维与众仆不同，他为人贤良。
又记一桩异乎常情的事：他的仆人 塔维 死了，拉班迦玛列 竟像为至亲一般，受人为他的死来吊唁。
Another exceptional incident is related: And when his slave, Tavi, died, Rabban Gamliel accepted condolences for his death as one would for a close family member.
他的门人对他说：夫子岂不曾教我们，仆人死了不受吊唁么？
His students said to him: Have you not taught us, our teacher, that one does not accept condolences for the death of slaves?
拉班迦玛列 对门人说：我的仆人 塔维 与其余的仆人不同，他为人贤良，理当以待家人之礼待他。
Rabban Gamliel said to his students: My slave, Tavi, is not like all the rest of the slaves, he was virtuous and it is appropriate to accord him the same respect accorded to a family member.
论新婚之夜诵《听》：贤哲说新郎虽免，若愿诵仍可诵。拉班西缅·本·迦玛列 说：不是谁想担敬畏神之名便担得起的——因此也不是谁想在新婚之夜诵《听》便可诵。
论到新婚之夜诵 《听》，贤哲们说：新郎虽已免了，他若愿意在头一夜诵 《听》，仍可以诵。
With regard to the recitation of Shema on one’s wedding night, the Sages said that if, despite his exemption, a groom wishes to recite Shema on the first night, he may do so.
拉班西缅·本·迦玛列 说：不是谁想担起「敬畏神之人」这名声，便担得起的；因此，也不是谁想在自己新婚之夜诵 《听》，便可以诵的。
Rabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputation of a God-fearing person may assume it, and consequently, not everyone who wishes to recite Shema on his wedding night may do so.
问 拉班迦玛列 丧妻头一夜何以不守居丧之规？答：他以为初丧之痛只在死的那一日；入夜之后出于拉比所立，据阿摩司书 8:10「末了如痛苦的日子」。而娇弱之人，贤哲未定其当自苦。
论到 拉班迦玛列 在妻子死后头一夜沐浴一事，革玛拉 问：他妻子死后，他何以不守居丧的规矩呢？
With regard to Rabban Gamliel’s bathing on the first night after the death of his wife, the Gemara asks: What is the reason that Rabban Gamliel did not practice the customs of mourning after his wife died?
革玛拉 答：他以为 初丧之痛 只在死的那一日之内；入夜之后的 初丧之痛，不过是拉比所立，正如经上所写：「我必使你们的节期变为悲哀，歌曲变为哀歌。我必使众人腰束麻布，头上光秃，使这场悲哀如丧独生子，至终如痛苦的日子一样」（阿摩司书 8:10）。
The Gemara answers: He holds that acute mourning [aninut] is in effect only on the day of the death itself, but acute mourning at night is only by rabbinic law, as it is written: “And I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, and the end will be like a bitter day” (Amos 8:10).
所以依 妥拉 之律，人的 初丧之痛 只在白日，「如痛苦的日子」；其后入夜的 初丧之痛，不过是拉比所立。
Therefore, by Torah law one’s acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic.
至于 娇弱 这样的人，贤哲们并未定规说他在 初丧之痛 之中当自苦。
And in the case of a delicate person, the Sages did not issue a decree that one should afflict himself during the period of acute mourning.
密释纳里说：他的仆人塔维死了，拉班迦玛列 受人为他吊唁。
我们那段密释纳里学过：他的仆人 塔维 死了，拉班迦玛列 受人为他吊唁。
We learned in our mishna that: When his servant, Tavi, died, Rabban Gamliel accepted condolences for him.
巴拉伊塔：仆婢死了，人不为之列队慰吊，也不诵居丧者的祝祷与慰辞。
贤哲们在一段 《巴拉伊塔》 里教说：仆婢死了，人不为之站成慰吊的行列去安慰居丧的，也不诵居丧者的祝祷，不诵居丧者的慰辞。
The Sages taught in a baraita: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one recites neither the blessing of the mourners nor the consolation of the mourners.
记一事：拉比以利以谢 的婢女死了，门人进来慰问。他上楼，他们跟上楼；他入门房，他们跟入门房；他入宴厅，他们跟入宴厅。他说：我看你们连温水也烫不着——如今看来，滚水也烫不着你们。我岂不曾教你们，仆婢死了不列队、不诵祝祷、不诵慰辞？那当说什么？说「愿无所不在者补你所失」，如同人牛驴死了一样。
记着一件事：拉比以利以谢 的婢女死了，他的门人进来慰问他。
An incident is related that when Rabbi Eliezer’s maidservant died, his students entered to console him.
他见他们来，就上到楼上去，他们也跟着上去。
When he saw them approaching he went up to the second floor, and they went up after him.
他进了 门房，他们也跟着进去。
He entered the gatehouse [anpilon], and they entered after him.
他进了 宴厅，他们也跟着进去。
He entered the banquet hall [teraklin], and they entered after him.
他见他们处处跟着，便对他们说：我看你们是连温水也烫不着的——意思是你们本该听得出话音：我上楼去的时候，你们就该明白我不愿受你们的慰问。
Having seen them follow him everywhere, he said to them: It seems to me that you would be burned by lukewarm water, meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations.
如今我看出来了：连滚水也烫不着你们。
Now I see that you are not even burned by boiling hot water.
我岂不曾这样教过你们：仆婢死了，人不为之站成慰吊的行列去安慰居丧的，也不诵居丧者的祝祷、不诵居丧者的慰辞，因为主仆之间不比骨肉之亲？
Did I not teach you the following: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one neither recites the blessing of the mourners nor does he recite the consolation of the mourners, as the relationship between master and slave is not like a familial relationship?
那么他们死了，当说什么呢？
Rather, what does one say about them when they die?
人的牛驴死了，我们怎样对他说「愿无所不在者补你所失」，仆婢死了也怎样说「愿无所不在者补你所失」——因为主与仆之间，所系不过是财物上的。
Just as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one’s slave or maidservant who died: May the Omnipresent replenish your loss, as the connection between a master and his slave is only financial in nature.
另一段巴拉伊塔：仆婢死了不作哀辞。拉比约西 说：他若是个贤良的仆人，可为他说一句：「可叹，好人哪，忠信人哪，享了自己劳碌所得的。」他们对他说：若是这样，你还留下什么话去赞贤良的以色列人呢？
另有一段 《巴拉伊塔》 教说：仆婢死了，不为他们作哀辞。
It was taught in another baraita: One does not eulogize slaves and maidservants.
拉比约西 说：他若是个贤良的仆人，人可为他说一句略似哀辞的话：可叹，好人哪，忠信人哪，享了自己劳碌所得的。
Rabbi Yosei says: If he was a virtuous servant, one recites over him a eulogy of sorts: Alas, a good and loyal man who enjoyed the fruits of his hard labor.
他们对他说：若是这样，你还留下什么话去赞那贤良的犹太人呢？
They said to him: If so, what praise have you left for virtuous Jews?
犹太人得着这样一句哀辞，是要引以为荣的。
A Jewish person would be proud to be eulogized in that manner.
巴拉伊塔：称「先祖」的只有三人——亚伯拉罕、以撒、雅各，雅各的儿子们不在其内；称「先母」的只有四人——撒拉、利百加、拉结、利亚。
贤哲们在一段 《巴拉伊塔》 里教说：可称为「先祖」的只有三个人，就是 亚伯拉罕、以撒、雅各，雅各的儿子们不在其内。
The Sages taught in a baraita: One may only call three people patriarchs, Abraham, Isaac, and Jacob, but not Jacob’s children.
可称为「先母」的只有四个人，就是 撒拉、利百加、拉结、利亚。
And one may only call four people matriarchs, Sarah, Rebecca, Rachel, and Leah.
问：先祖何以限于三人？若说因不知自己出于流便还是西缅，那先母也不知出于拉结还是利亚。答：不为此故，乃因到雅各为止其位分足称先祖，雅各以下便不足称了。
革玛拉 问：先祖何以限定这三个人呢？
The Gemara asks: What is the reason for this exclusivity with regard to the Patriarchs?
你若说，是因为我们不知道自己是从 流便 传下来的还是从 西缅 传下来的，所以不能确说「我们的先祖流便」，那么先母那一边也是一样：我们并不知道自己是从 拉结 传下来的还是从 利亚 传下来的，照这话说，拉结与利亚也不该称为先母了。
If you say that it is because we do not know whether we descend from Reuben or from Simon, so we cannot accurately say our father Reuben, for example, if so, with regard to the Matriarchs as well, we do not know whether we descend from Rachel or from Leah, and we should not call Rachel and Leah matriarchs either.
所以雅各的众子不称先祖，并不为着这个缘故，乃是因为到 雅各 为止，他们的位分足以称先祖；雅各以下，位分便不足以称先祖了。
Instead, the reason the sons of Jacob are not called patriarchs is not for that reason, but because until Jacob they are significant enough to be referred to as patriarchs, but beyond Jacob, they are not significant enough to be referred to as patriarchs.
另一段巴拉伊塔：不可称仆婢为「父某某」「母某某」。可是人却称 拉班迦玛列 家的仆婢为「父某某」「母某某」。
这话是个引子。年长的人虽常得着「父某某」这样的尊称，另一段 《巴拉伊塔》 却教说：不可称仆婢为「父某某」或「母某某」。
This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, it was taught in another baraita: One may not refer to slaves and maidservants as father [abba] so-and-so or mother [imma] so-and-so.
希伯来／亚兰文的 abba、伊玛 本是「父」「母」，年长者常以此为尊称，如汉语的「某公」「某婆」。译文作「父某某」「母某某」，保的是那称呼的字面；中文读来生硬，正因这是称谓而非亲属之实。
可是人却称 拉班迦玛列 家的仆婢为「父某某」「母某某」。
But they would call the slaves and maidservants of Rabban Gamliel “father so-and-so” and “mother so-and-so.”
问：引一桩故事来驳前面所立的律例么？答：不相驳。乃因 拉班迦玛列 的仆人位分不凡，人才以这尊称称他们。
革玛拉 问：难道引一桩故事，是要驳倒前面所立的 哈拉哈 么？
The Gemara asks: Is a story cited in order to contradict the previously stated halakha?
革玛拉 答：并不相驳。乃是因为 拉班迦玛列 家的仆人位分不凡，人才以这样的尊称称他们。
The Gemara answers: There is no contradiction; rather, because Rabban Gamliel’s servants were significant, they were addressed with these honorifics.
拉比以利亚撒 解诗篇 63:5–6：「我还活着的时候要这样称颂你」指诵《听》，「我要奉你的名举手」指《立祷》。二者兼行，则「我的心就像饱足了骨髓肥油」；且承受两个世界——「我也要以欢乐的嘴唇赞美你」，「欢乐」是复数，即今世与来世两重欢乐。
革玛拉 在此引一段论祷告与诵 《听》 的阿嘉达。
The Gemara cites an aggadic statement concerning prayer and the recitation of Shema.
拉比以利亚撒 说：经上所写「我还活着的时候要这样称颂你，我要奉你的名举手」（诗篇 63:5），是什么意思呢？
Rabbi Elazar said: What is the meaning of that which is written: “So I will bless You as I live, to Your name I will raise my hands” (Psalms 63:5)?
「我还活着的时候要这样称颂你」，指的是诵 《听》；「我要奉你的名举手」，指的是 《立祷》——因这祷告的样式，正是向神举手。
So I will bless You as I live, refers to the recitation of Shema, and to Your name I will raise my hands, refers to the Amida prayer, which is characterized as lifting one’s hands to God.
人若这样行，既诵了 《听》，又祷告了，经上论他说：「我在床上记念你，在夜更的时候思想你，我的心就像饱足了骨髓肥油」（诗篇 63:6）。
And if one does so, recites Shema and prays, the verse says about him: “As with fat and marrow, my soul will be satisfied” (Psalms 63:6).
不但得着这赏赐，他还承受两个世界，就是今世与来世，正如经上所说：「我也要以欢乐的嘴唇赞美你」（诗篇 63:6）。
And not only does he receive this reward, but he inherits two worlds, this world and the World-to-Come, as it is stated: “With lips of joys [renanot], my mouth praises You” (Psalms 63:6).
「欢乐」希伯来作 רְנָנוֹת（renanot），是复数形。全段的推论正落在那个复数上：一个「欢乐」不够，须两个，才分得今世与来世。中文的「欢乐」不分单复，这一层译不出来。
「欢乐」用的是复数，指着两重欢乐说的：一重是今世的，一重是来世的。
The plural, joys, refers to two joys, that of this world and that of the World-to-Come.
拉比以利亚撒 祷毕所加：愿在我们的分中安置慈爱、弟兄之情、和睦、友谊；使我们的境内多有门徒；使我们的终局与指望都好；将我们的分安置在伊甸园里；为我们立下良伴与善念；使我们清早起来，寻得心中所向往的，敬畏你的名；使我们心魂的满足达到你面前。
革玛拉 记 拉比以利亚撒 祷告完了，另加这一段祷词：
The Gemara describes how after Rabbi Elazar concluded his prayer, he said the following additional prayer:
耶和华我们的神啊，愿这是你的旨意：
May it be Your will, Lord our God,
使慈爱与弟兄之情、和睦与友谊，住在我们的分中；
to cause to dwell in our lot love and brotherhood, peace and friendship.
使我们的境内多有门徒；
And may You make our borders rich in disciples
使我们终必得着好结局与好指望；
and cause us to ultimately succeed, that we will have a good end and hope.
愿你将我们的分安置在 伊甸园 里；
And may You set our portion in the Garden of Eden,
愿你在你的世界里，为我们立下良伴与善念；
and may You establish for us a good companion and a good inclination in Your world.
愿我们清早起来，便寻得心中所向往的，去敬畏你的名；
And may we rise early and find the aspiration of our hearts to fear Your name,
愿我们心魂的满足达到你面前——就是求你垂听我们的祷告，使我们在今世得着灵里的安足，以得其上好的。
and may the satisfaction of our souls come before You, i.e., may You hear our prayers that we may have spiritual contentment in this world for the best.
拉比约哈难 祷毕所加：愿你垂看我们的羞辱，鉴察我们的苦境；愿你以怜悯为衣，以能力为盖，以慈爱为裹，以恩典束腰；愿你美善与谦和的属性达到你面前。
同样，革玛拉 记 拉比约哈难 祷告完了，另加这一段祷词：
Similarly, the Gemara recounts that after Rabbi Yoḥanan concluded his prayer, he said the following additional prayer:
耶和华我们的神啊，愿这是你的旨意：
May it be Your will, Lord our God,
愿你垂看我们的羞辱，鉴察我们的苦境；
that You look upon our shame and behold our plight,
愿你以你的怜悯为衣；
that You clothe Yourself in Your mercy,
以你的能力为盖；
and cover Yourself with Your might,
以你的慈爱为裹；
that You wrap Yourself in Your loving-kindness,
以你的恩典束腰；
and gird Yourself with Your grace,
愿你美善与谦和的属性达到你面前。
and may Your attributes of goodness and humility come before You.
拉比泽拉 祷毕所加：愿我们不犯罪，不自取其辱，不在列祖面前蒙羞——就是不要我们的行事玷辱了列祖的行事。
同样，拉比泽拉 祷告完了，另加这一段祷词：
Similarly, after Rabbi Zeira concluded his prayers he said the following additional prayer:
耶和华我们的神啊，愿这是你的旨意：
May it be Your will, Lord our God,
使我们不犯罪，不自取其辱；
that we not sin or shame ourselves,
使我们不在列祖面前蒙羞——
and that we not disgrace ourselves before our forefathers,
意思是：不要叫我们的行事，玷辱了列祖的行事。
in the sense that our actions should not disgrace the actions of our forefathers.
拉比希亚 祷毕所加：愿你的妥拉成为我们的本业；愿我们的心不昏昧，眼不昏花。
拉比希亚 祷告完了，说这一段：
After Rabbi Ḥiyya prayed he said the following:
耶和华我们的神啊，愿这是你的旨意：
May it be Your will, Lord our God,
使你的 妥拉 成为我们的本业；
that Your Torah should be our vocation,
使我们的心不昏昧，我们的眼不昏花。
and may our heart not become faint nor our eyes dim.
拉夫 祷毕所加：愿你赐我们长寿，是平安的一生、良善的一生、蒙福的一生、有养生之资的一生、能往来自如的一生、畏罪的一生、无羞无辱的一生、有财有荣的一生、心里爱妥拉且敬畏天的一生，并在其中成全我们心里一切美善的愿望。
拉夫 祷告完了，说这一段：
After his prayer, Rav said the following:
耶和华我们的神啊，愿这是你的旨意：
May it be Your will, Lord our God,
赐我们长寿，赐平安的一生；
that You grant us long life, a life of peace,
良善的一生，蒙福的一生；
a life of goodness, a life of blessing,
有养生之资的一生，能从这地往那地去、不被一处所拘的一生；
a life of sustenance, a life of freedom of movement from place to place, where we are not tied to one place,
畏罪的一生，无羞无辱的一生；
a life of dread of sin, a life without shame and disgrace,
有财有荣的一生；
a life of wealth and honor,
心里爱慕 妥拉、敬畏上天的一生；
a life in which we have love of Torah and reverence for Heaven,
并在其中成全我们心里一切美善愿望的一生。
a life in which You fulfill all the desires of our heart for good.
拉比犹大·哈纳西 祷毕所加：愿你救我们脱离狂傲的人，并脱离狂傲本身；脱离恶人、恶事、恶念、恶伴、恶邻，脱离那毁坏的撒但，脱离难当的官司与难缠的对头——无论那人是立约之人，还是不在约中的人。
拉比犹大·哈纳西 祷告完了，说这一段：
After his prayer, Rabbi Yehuda HaNasi said the following:
耶和华我们的神，我们列祖的神啊，愿这是你的旨意：
May it be Your will, Lord our God, and God of our forefathers,
救我们脱离狂傲的人，也脱离狂傲本身；
that You save us from the arrogant and from arrogance in general,
脱离恶人，脱离恶事；
from a bad man, from a bad mishap,
脱离恶念，脱离恶伴；
from an evil instinct, from a bad companion,
脱离恶邻，脱离那毁坏的 撒但；
from a bad neighbor, from the destructive Satan,
脱离难当的官司，脱离难缠的对头——
from a harsh trial and from a harsh opponent,
无论那对头是立约之人，就是犹太人，
whether he is a member of the covenant, a Jew,
或是不在约中的人。
or whether he is not a member of the covenant.
革玛拉 指出：拉比犹大·哈纳西 天天诵这祷告，虽有官府的差役守卫他，他仍这样祷告，求免于因狂傲而起的争端与阻碍。
革玛拉 又指出：拉比犹大·哈纳西 天天诵这祷告，虽有官府的差役守卫他、护他平安，他仍旧这样祷告，为要免去那因狂傲而起的争端与阻碍。
And the Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day despite the fact that royal officers stood watch over Rabbi Yehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance.
拉夫萨夫拉 祷毕所加：耶和华我们的神啊，愿这是你的旨意——愿你立定和睦……（话未完，接叶十七正）
拉夫萨夫拉 祷告完了，说这一段：
After his prayer, Rav Safra said the following:
耶和华我们的神啊，愿这是你的旨意——愿你立定和睦
May it be Your will, Lord our God, that You establish peace
英译到「愿你立定和睦」便断，句子未完；所祷的和睦在何者之间，写在下一面（叶十七正）的头一段。塔木德的段落依页面切分，不依句子，故有此断。