Introduction
Since ancient times,
language has been the main medium of human civilization for communication.
Thus, language is a verbal communication system used for communication purposes
in a society. It is the recognition of the Western scholars that human language
is unique among the languages of
the universe because of its advanced and complexity. The Buddha's view of language is that
the language should not adopt beyond the world convention, the world
practice and world charter. Also this assignment highlights the Buddha's attitude towards the
language.
Research Problem
What is the Buddhist attitude to the concept of language in its
systematic investigation of the early Buddhist teachings?
Objective
The objective of this research is to examine the practicalities
and the usage of language in the Buddha's language with reference to the
pitaka.
Methodology
Primary sources and
secondary sources have been used to gather the qualitative and quantitative
data for the purpose of formalizing this assignment, using library studies and
scholarly documents.
Discussion & Results
1- What
is the language
When it comes to
language, language is considered as one of the most remarkable creations of
human history. This is because of all the needs of the people of the world and
the progress of the world is gain due to the language. when investigate about the language; You need to have a basic understanding of
letters, words and sentences. There is no direct answer that language is such
thing. Therefore, It is a myth to think that everything is possible in
language.
This
is how scholars define about linguistic attitudes.
Sapir says –
‘‘Language is a purely human and non-instinctive method
of communicating ideas, emotions and desires by means of voluntarily
produced symbols’
(Language,1921:8)
R.H. Robins says-
‘‘Languages are infinitely extendable and modifiable according to
the changing needs and conditions of the speakers’’.
(The
Structure of Language, 1971:13)
Hall tells us that
language is-
“the institution whereby humans communicate and interact with each
other by means of habitually used oral-auditory arbitrary symbols’’
(An Essay on Language, 1960:158)
The above mentioned fact illustrate
that various ideas have been filed regarding the language. Accordingly,
the language has been undergoing various transformations since time immemorial
and It is a powerful medium consisting of a variety of terms with a very
complex definition.
2-
Buddhist attitude towards the language
The
Buddha addressed his first sixty arahant and explained how to use language in
communicating his Dhamma.
“deseta
bhikkhawe dhammamo,
ādi kalyānamo ,
majjhe kalyānamo,
pariyosāne kalyānamo sātthamo
sabyańjanamo
kewala paripunnamo
parisuddhamo
brahmacariyamo
pakāsetha”
According
to this statement a language must have these characteristics.
i.
being good in beginning
ii.
being good in the middle
iii.
being good in the end
iv.
being meaningful
v.
letters being pure
vi.
should be mature
Thus the presented
teaching emphasizes the fullness of the
communicator's entire speech, from the spelling of the word to the meaning.
Buddhism's attitude towards language is clear.
Use
of the language of the Buddha
It is well known in
the Buddhist sources that the Buddha who has a good knowledge of language has
paid special attention to the use of language. The Buddha was one of the most
powerful communicators in the world. Therefore, He seems to have understood the
importance of language in communication. This is evident from the fact
that the Buddha was introduced by the nicknames ‘Vadatanvaro’ ‘karavīkabhāni’ ‘padaka’ and ‘manjussaro’.
The Supreme Buddha,
who understands the mind of the individual, seems to be very careful in the use
of language. He preached His Dhamma to the followers in different ways.
Therefore, His discourses can be summed up as follows.
i.
sankitta desana- vittāra desana
ii.
sappariyāya desana- nippariyāya desana
iii.
neyyatta desana- nītatta desana
iv.
sammuti desana- paramatta desana
v.
ānupubbi desana- sāmukkamosika desana
Since
the Buddha is well-understood the world,
he has often addressed the listeners in a simple guiding principle based on
world convention. In many of the sutras it is clear that the Buddha was
addressed to the visitors like this. ‘Sammodanīyam katham sārānīyam
vītisāretwa’
According to the suttas, it
is clear from the following text that the disciples who heard the teaching of
the Buddha, received much admiration and understanding.
‘abikkantam bho gotama
abhikkantam bho gotama seyyathapi bho gotama nikkujjitam va ukkujjeyya
paticchannam va vivareyya’
The Supreme Buddha instructed his disciples to
engage in righteous speeches. Otherwise, noble silence is worth more than that.
‘dammivā katha ariyo vā tunhibhāvo’ It is clear from the
statement of ‘dammiyā kathāya sandassesi samādapesi’ that the Buddha, who
did not spend time with his disciples in the useless speech, was delighted with
the righteous speech.
People are very fond of the language of the
Lord Buddha, as stated in the Kutadantanta Sutta. The prevailing style of speech
of Buddha is as follows:
‘samano khalu bho gotamo ehi savāgatavādi sakhilo sammodake
abbhākutiko uththānumukho pubbabhasi…
’
The Chullawagga Pali
contains a very important news to identify the attitude of Buddhism towards the
use of language. That is, at one point, two bhikkhus of the Brahmin, ‘Yamelu
Tekula’ asked the Lord Buddha to translate the Buddha's word to chandas . He
then advised people not to attribute their Dhamma to an unintelligible language
which is confined to a section of society and to study the Buddha language in
their own language.
‘na
bhikkhawe Buddha vacanam chandaso āropetabbam yo āropeyya, āpatti dukkatassa
anujānāmi bhikkhawe sakāya niruktiya Buddha vacanam pariyapunithum’
According to the
Sutta Nipata, people should speak only pleasureful words. [priyavācameva bhāseyya]. The language of
Buddhism is well described in the Abhayarāja Sutta of the
Majjhima Nikaya.
In this discourse, the Buddha shows the
factors that go into deciding what is and is not worth saying. The main factors
are three: whether or not a statement is true, whether or not it is beneficial,
and whether or not it is pleasing to others. The Buddha himself would state
only those things that are true and beneficial, and would have a sense of time
for when pleasing and unpleasing things should be said
i.
In the case of
words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not
connected with the goal), unendearing & disagreeable to others, he does not
say them.
ii.
In the case of words
that the Tathagata knows to be factual, true, unbeneficial, unendearing &
disagreeable to others, he does not say them.
iii.
In the case of words
that the Tathagata knows to be factual, true, beneficial, but unendearing &
disagreeable to others, he has a sense of the proper time for saying them.
iv.
In the case of words
that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing
& agreeable to others, he does not say them.
v.
In the case of words
that the Tathagata knows to be factual, true, unbeneficial, but endearing &
agreeable to others, he does not say them.
vi.
In the case of words
that the Tathagata knows to be factual, true, beneficial, and endearing &
agreeable to others, he has a sense of the proper time for saying them. Why is
that? Because the Tathagata has sympathy for living beings."
The basic of
the Buddha's teaching on language usage can be identified only through matters
of meaning and accuracy. ‘sāttham, sabyańjanam’.
It is not enough to abstain from a bad word. True and pleasing word should be
spoken. It is the samma-vaca of the Noble Eightfold Path.
‘sahassampi
ce vācā
anttha pada Samhita
ekam gātha padam seyyo
yam sutva upasammati’
Buddhism does not use nonsense terms. The Buddha
preaches to talk meaningful terms. It is a specialty of the Buddha. This is
what the Dhammapada says.
Conclusion
The Buddhist attitude to the use of language is clear
in his discourses when considering the above. In these teachings we can see how
different language strategies, communication strategies, creative communication
methods are used.
It is important to understand that while secular
language is adequate in communicating worldly objectives, it is not sufficient
in explaining spiritual matters. Similarly, communication and harmony in every
community of the world is built on language. The above points show the extent
to which the Buddhist view of language is useful in making a society good. It
can be concluded, therefore, that the Buddha has mastered the language of
preaching the Dhamma and preached the use of language in the defense of social
values.
Reference
Primary Sources
D.N.,2006,Buddha jayanthi tripitaka
grantha māla, Dehiwala
M.N.,2006,Buddha jayanthi tripitaka
grantha māla, Dehiwala
S.N.,2006,Buddha jayanthi tripitaka
grantha māla, Dehiwala
K.N., Dhammapada, 2006, Buddha
jayanthi tripitaka grantha māla, Dehiwala
Cullawaggapāli 2, Khuddhaka vatthukkhandhakaya, 1957, Buddha
jayanthi tripitaka grantha māla, Dehiwala
Mahawaggapāli, Mahakkhandakaya, 1957, Buddha jayanthi
tripitaka grantha māla, Dehiwala
Secondary Sources
Vijitha Thero.Pitigala, 2014- 2015,
Nature Of Human language, 4, Kalaniya.
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