本文以東漢至魏晉南北朝的佛經及《世說新語》等中土文獻作為語料，觀察表處所的「所」、「許」、「處」位於「名詞／代詞＋Ｘ」結構中的用法，分析它們之間的異同。指出在佛經文獻裡，「所」基本已發展為「方位詞」的用法，「許」則在東晉以後演變為表領屬功能的「助詞」，至於「處」則仍保留名詞的功能。在中土文獻裡，後置詞「許」在《世說新語》當中仍以表達處所為主要功能，但在其他幾部著作則沒有相同的用法。「所」與「處」則差別不大，仍屬於處所名詞的用法，兩者以「處」的使用範圍較廣，因而在《周氏冥通記》與《真誥》裡面，「處」逐漸取代了「所」。

This article analyzes the similarities and differences on grammatical functions and semantic representations of ＂suo＂ ＂xu＂ ＂chu＂ on the basis of the twenty three Buddhist Scriptures and six Chinese literatures in Eastern Han and Six Dynasties. We focused on the syntactic structure that ＂suo＂ ＂xu＂ ＂chu＂ were added to noun or pronoun and found that in this structure ＂suo＂ had been changed to be locative in Buddhist Scriptures. On the other hand, because of the phenomenon that there are a lot of ＂noun/pronoun + xu＂ appeared in the Judgment Sentence, which means the location word ＂xu＂ had changed to possessive in Buddhist Scriptures after Eastern Jin Dynasty. But in the ＂SHISHUOXINYU＂ it was still a noun of place word. As for ＂chu＂, whether the Buddhist Scriptures or Chinese literatures, it was used as a noun. ＂Suo＂ is also a noun in Chinese literatures. There are no differences between ＂suo＂ and ＂chu＂ except ＂chu＂ was used more widely. So it seems that ＂chu＂ had replaced ＂suo＂ gradually in the ＂ZHOUSHI-MINGTONGJI＂ and ＂ZHENGAO＂.