කච්චායනවණ්ණනා - මහාවිජිතාවි හිමි 1905.pdf

කච්චායනවණ්ණනා යනු පාලි භාෂාවේ පැරණිතම ව්‍යාකරණ ග්‍රන්ථය වන කච්චායන ව්‍යාකරණයට බුරුම ජාතික මහාවිජිතාවී ථෙරයන් විසින් රචිත පාලි අටුවාවකි (වණ්ණනාව). ඉංග්‍රීසි පෙරවදනේ සඳහන් පරිදි මෙම ග්‍රන්ථය සූත්‍ර පමණක් නොව එක් එක් සූත්‍රයට හේතුව ද දක්වන අතර, රූපසිද්ධිය, සද්දනීතිය, සුත්තනිද්දේසය, මුඛමත්තදීපනිය ආදී ග්‍රන්ථ ද උපයෝගී කර ගනී. සියම්, බුරුම, කාම්බෝජ හා ලංකා යන රටවල පිරිවෙන්වල මෙය ප්‍රධාන ඉගැන්වීම් ග්‍රන්ථයක් ලෙස භාවිත වූ බව ද එහි සඳහන් වේ.

මෙම සංස්කරණය විද්‍යෝදය පරිවෙණාධිපති හික්කඩුවේ ශ්‍රී සුමඞ්ගල නායක ථෙරයන්ගේ ශිෂ්‍යයන් වූ බුස්සේ පඤ්ඤාලංකාර, හික්කඩුවේ සුමනසාර හා උයන්ගොඩ පියතිස්ස යන ථෙරවරුන් තිදෙනා විසින් උඩරට හා පහතරට ප්‍රදේශවලින් ලබාගත් පැරණි අත්පිටපත් කිහිපයක් සසඳා සංශෝධනය කරන ලද්දකි. විද්‍යෝදය පිරිවෙනේ උපප්‍රධානාචාර්ය ම. ඤාණිස්සර ථෙරයන් අවසාන සෝදුපත් පරීක්ෂා කළහ. ඉංග්‍රීසි පෙරවදන ලියා දුන්නේ මුදලියාර් ඩබ්ලිව්. එෆ්. ගුණවර්ධන මහතා ය.

පාලියෙන් ලියූ විඤ්ඤත්තියේ පාලි භාෂාවේ (මාගධී) ආරම්භය, කච්චායන ව්‍යාකරණයේ කර්තෘත්වය පිළිබඳ මත, කාතන්ත හා පාණිනීය ව්‍යාකරණ සමඟ එහි සම්බන්ධය, මුඛමත්තදීපනී (න්‍යාසය), සුත්තනිද්දේසය හා කච්චායනවණ්ණනාව යන ටීකා තුන ද, අත්පිටපත්වල දෝෂ නිසා නව සංශෝධනයක අවශ්‍යතාව ද සාකච්ඡා කෙරේ. පොතේ අවසානයේ අකාරාදි පිළිවෙළට සකස් කළ සූත්‍ර සූචියක් ඇත.

මෙම ග්‍රන්ථය ලංකා ආණ්ඩුකාර සර් හෙන්රි ඒ. බ්ලේක් මහතාට පුද කර ඇත. ඩබ්ලිව්. ඇම්. මාර්ෂල් ඒ. ඩී. සිල්වා හා ඇම්. ඩබ්ලිව්. ඒ. ඩී. සිල්වා මුදලාලි යන දෙදෙනා විසින් ජිනාලංකාර යන්ත්‍රාලයේ (Buddhist Press) මුද්‍රණය කරවා සම්බුද්ධ පරිනිර්වාණ 2449 (ක්‍රි.ව. 1905) දී පළ කරන ලදී.

PREFACE.

THAT sage Divine, whose wisdom did illume. Pervading all, all truth for mortal kind, His Law transcendent, and that Holy Train Its first custodians, these be e’er adored.

Of all the languages of India, those occupying places of pre-eminence as classics, are the Sanscrit and the Pali. Sanscrit is also called the language of the gods, while Pali is better known in its own literature as the Mágadhí. Mágadhi was the language spoken in the country of Magadha, the modern Behar, at the time our Lord Buddha appeared for the regeneration of humanity. Commencing His mission in Magadha, He preached His gospel in the language of the land, and His disciples followed His example. By the rapid spread of the new doctrine, and the favour with which it was everywhere received, the language in which it was preached soon to be invested with a new character. As the language of spiritual thoughts and holiness, it came to be a thing to be revered; and as conveying the same spiritual truths everywhere, it went into all lands the same. Hence it became the lingua franca of the Buddhist faith, and as such, came under influences quite different from those which still affected the same language in the mouths of . In the one case, the influences made for fixity; in the other, for mobility and deterioration. result of this process was the differentiation in dialects of the Mágadhí, one the vernacular, one the of religion and literature. It is this latter dialect of the Mágahadí which is now known as the Pali; so that by Pali we understand Mágadhí as it existed in the time of Our Lord. This language has been lauded by the ancients as the first or the original language, and the following is the stanza in which the idea has been handed down:

Sá Mágadhí múla bhásá Naráyáyádi kappiká Brahmánó cássutálapá Sambuddhácápi bhásaré.

(That language spoken by the first human beings, by the Brahmas, Buddhas, and those who never heard words spoken before, was the Magadhi, the original language.)

To gain a proper acquaintance with the Buddhist scriptures, a competent knowledge of the Pali language is necessary.

There are many Grammars to aid a person in acquiring a knowledge of this language. But among these, the grammar of Kaccáyana has always ranked high in the estimation of scholars.

By whom this work was compiled is a matter of dispute. In the large treatises on Pali Grammar, such as the Mukha Matta Dipani, the Kaccáyana Wannaná, &c., the authors hold that Kaccáyana was a contemporary of Lord Buddha and was one of His apostles. But at the present day, there are those who incline to the view that the author was a person of the same name, of later date. Be that as it may, the grammar of Kaccáyana is one of the clearest expositions of Pali Grammar, and around it has grown an abundance of grammatical literature, which testifies to its popularity with scholars at all times.

The famous Sanscrit grammar of Pánini, in its complete form is the result of the joint labours of three Munis, Panini, who formulated the sútras: Vararuci, who wrote the scholia; and Patanjali, who elaborated the commentary. In a similar manner, the honour of producing the Kaccáyana as a complete text book, belongs to three eminent scholars, all divines of the Buddhist Church. Kaccáyana himself composed the sútras, the scholia were made by Sangha Nandi, and Brahama Patta added the illustrations. From the following stanza, we learn that a scholar by the name of , to whom reference will be made hereafter sive commentary, the first evidently in point.

Kaccánéna kató yógó Vuttica Sanghanandiná Káriká Brahma Putténa Tíká Vimala Buddhiná

In the Kaccáyana, the author advises reference to other Grammars, where it is necessary. This has led some scholars to think that by “other grammars,” he had in view Sanscrit Grammar, and in particular, the work of Pánini, which he probably used as the model for his own work. They base their opinion on the general fact that early scholars were acquainted with the work of Pánini, and on a statement recorded that the author of the Commentary on the Pariyatti was as sound in the department of philology as Cándra, Pánini, and other Grammarians. However, we find that there is greater similarity in the arrangement of the sútras between the Kaccáyana and the Kátantra, than between the Kaccáyana and the Pánini: and the probabilities therefore are that the work of Kaccáyana, if based on a model at all, is based on the Kátantra.

There are three exhaustive commentaries on the Kaccáyana, now extant: the Mukhamatta Dípaní, the Sutta Niddésa, and the Kaccáyana Wannaná. Of these the Mukhamatta Dípaní was written by a learned divine of the name of Wimalabuddhi. It has two sub-commentaries to it, called Niruttisára Manjusá and Nyásappadípa, respectively. The necessity for sub-commentaries shews that the commentary itself was not always deemed to be of much benefit to the ordinary student. The same may be said of the Sutta Niddésa.

But the Kaccáyana Wannaná is a model of simplicity, and seems made on purpose for the benefit of those who are not yet strong enough to grapple with the niceties of philological disquisition. Its style is homely, its language is clear and precise, its explanations are to the point, and its illustrations neither too many, nor too few. Avoiding prolixity on one side and scantiness of detail on the other, it leads the student without undue strain on his mind, step by step, to a knowledge of that language in which the doctrines of Buddhism remain enshrined.

This admirable treatise was composed by a scholar of the name of Mahá Vàjitávi, of Burma, himself a divine of the Buddhist Church. The work is unique among treatises on Pali Grammar, as giving not only the sútras, but also the reason for each sútra. It leaves not a single point of difficulty, to be solved either by the learner or by the teacher. Wherever doubt arises, light is thrown. For this purpose, it draws freely on the Rúpasiddhi, the Sadda Níti, the Sutta Niddésa, the Mukhamatta Dípaní &c.; and by its fulness, as by its lucidity, it commends itself equally to the novice and to the advanced scholar.

On this account, the Kaccáyana Wannaná has been generally adopted in the monastic Colleges of Siam, Burma, Cambodia and Ceylon, both as the best manual for purposes of reference, and as the best advanced text book for purposes of tuition.

That a work so popular and so valuable should be made generally available, goes without saying. But the work has been long in use, and extensively copied from hand to hand; and that generally by ignorant copyists. Under the circumstances, many variations and corruptions of the text, are naturally to be expected. But the actual reality far exceeds the expectation. No two manuscripts agree: and in each, the various blunders, omissions, interpolations, and other disfigurements of the text, well-nigh stagger the earnest reader. We therefore, profiting ourselves by the valuable instruction in the past, of our revered teacher the Venerable H. Sri Sumangala, the High Priest of Adam’s Peak and Principal of the Vidyodaya College, have collated several old Manuscripts which we have procured from both the Kandyan and Maritime districts, and made this recension to the best of our ability. What success has attended our labours, is left to be judged by the indulgent reader, who, it is hoped, will remember that this is only a first attempt at revising this work. Any corrections and suggestions for improvement will be thankfully received.

As the work covers a large field, we have given for the convenience of the reader, an index of the Sútras in alphabetical order, at the end.

We have to express our thanks to the Rev. M. Nanissara, Professor and Vice-Principal of the Vidyodaya College, for his kindness in reading over the final proofs of this work; and to Mudaliyar W. F. Gunawardhana of the department of Public Instruction, for similar kindness in writing this English preface for us.

Bússe Pannálankára, Hikkaduwe Sumanasára, Uyangoda Piyatissa; Colombo 15th June 1905

THIS WORK IS RESPECTFULLY DEDICATED

This Work is respectfully dedicated to His Excellency The Right Honourable Sir Henry A. Blake G. C. M. G. Governor and Commander in Chief in and over the Island of Ceylon By The Editors.

The Editors