BUDDHIST SEMIOTICS: AN ENQUIRY INTO THE BUDDHIST

APPROACH IN MEANING, KNOWING AND KNOWLEDGE

Semiotics which is known as the science of signs is quite a new branch of linguistic which
optimistically elaborate theoretical metalanguages to account for textual phenomena. A rich
usage of semiotics can be traced in Buddhist Pali canon in the process of explanation of
epistemology, ontology and soteriology. In its utmost sense Buddhism teaches the reality of the
world which disintegrates the limits of conventionality. Over centuries still a debate is going on
that, is Nibbāna ineffable or not? How the Buddha was manage to express ultimate truth which
goes beyond from worldly level through a conventional language? What are the limitations in the
process of conceptualizing realities? Number of answers has been provided for these questions
but still there is a question mark hanging over the process of ontology, epistemology of reality
with its linguistic descriptions.

A precise description on the dispute of reality and expression can be seen in the canon itself
under the title of Catupaṭisaṃbhidā (fourfold analytical knowledge) which includes Attha
(meaning), Dhamma (causal relation), Nirutti (grammatical) and Paṭibhāna (intellect). The
conception of Paññatti discussed in Abhidhamma philosophy, illustrates that in toto Buddhist
teaching is a conventional expression of language. In the process of unveiling the absolute sense
it is too important to breach the gap between reality and expression unless which people can sink
in ignorance.

In this research it is expected to survey on peculiar features consisting in language applied by the
Buddha in the process of conceptualizing realities. The research does not focus on Paññatti and
Paṭisambhidā concepts but draw heavy attention on the semantic structure of language together
with its special grammatical usages.

Materials and Methods

Sutta Pitaka of the Pali Buddhist canon is used here as major material of the research and
secondary sources are also expected to utilize for a comparative and deep analysis of semantic
structure of the language of the selected parts of suttas. The research is expected to carry on as a
literature survey. Grammatical and semantic structure of the Suttas are analyzed critically paying
attention on transformation of consciousness and its implementation through language.

Discussion

Buddhism does not claim about the arbitrariness of name and meaning but it claims that name
and meaning are neither identical nor different from each other. In such a context knowing
relationship between meaning and knowledge is a real essential for broad up the ambit of
understanding of the absolute sense. Prof. Kalupahana states on this regard that, "his philosophy
of non-substantialism and radical empiricism compelled him to make minimal use of active
voice and to use the passive forms, the aorist and past participles as is evident in the discourse" 1.
He further points out the philosophical standpoint of language under two heads as, language of
becoming and language of existence. The Buddha has utilized the language of becoming in the
process of expounding philosophical propositions to avoid the substantialist and nihilist
implications.

Language as the medium of communication gives evidence of its reality through three categories
of human experience.

 Meaning of the word

 Those meanings enshrined in grammatical forms
 Meaning which lie beyond grammatical forms those meanings mysteriously and
miraculously reveled to man.2

This clearly points out that, "Language creates the world just as language enriches the world of
its symbolic functions". But listener should be able to grab the essence of reality through
knowledge taking meaning into consideration without clinging on names. It is emphasized in the
Araṇavibhṅgasutta of the Majjhimanikāya that "strict adherence and transgressing of language
are two extreme ends that lead to the conflict. But one who dwells in peace takes language to be
one of the means by which we gain experience of the world and share that experience with
others."3

1
Kalupahana. David, 1999., Buddha's philosophy of language, Ratmalana: Vishava Lekha. P. I
2
Anshen. R.N. 1957, Language as Idea. Language: an enquiry into its meaning and function, p. 6
3
Majjhijmanikāya III, p.236
In this research usage of participles and denominatives are interrogated in detail as peculiar
features of language in the process of conceptualizing realities.

Participles which are known as Kitaka in Pali are formed by adding suffixes to a root. Suffix
indicates the tense of participle. Elaborations were done on knowledge (ñāṇā) in Pali canon are
full of present participles. The fact that, knowledge represents the realization of present situation
which is connected with the mindfulness. For an instant in the Madhupiṇḍikasutta of the
Majjhima -nikāya knowledge of the Buddha has been praised as "For knowing the blessed one
knows; seeing he sees he is vision, he is knowledge he is the Dhamma, he is the holy one."
(bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto
dhammabhūto brahmabhūto,)4. Here terms Jānaṃ (knowing) and Passaṃ (seeing) both
are present participles. Not only that application of participles again retained in discussion on
fivefold knowledge. For an instance Dibbacakkhuñāṇa is elaborated as He sees by purified and
super human eye beings who are passing away and reappearing (So dibbena cakkhunā
visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne ).5
Proper understanding of these grammatical structures lead learners for clear comprehension of
meaning imbibed in discourse.

Denominatives are also another important technique adopted by the Buddha in the process of
undercutting substantialism. Denominative are formed by adding affixes and suffixes to a
nominal base. As affixes one of āya, īya, ṇaya, e, assa and āpi can be used. After the affix verbal
suffixes are used to indicate the tense, person, number and voice. For instances,

 Sukha +e+ti = Sukheti = make happy

 Pīna+e+ti = Pīneti = make satisfy
 Aṭṭa+īya+ti = Aṭṭīyati = to be worried

Through the usage of denominatives it has done the implication of self-denial and the
perpetuation of soul-lessness. For an example, "Asappuriso uḷāre bhoge labhitvā
nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, ( Having received great
amount of wealth he does not make him self happy and satisfy, does not make parents happy and

4
Majjhimaniṅāya I, p.111
5
Dīganikāya I, p. 82
satisfy).6 Here both verbs Sukheti and Pīneti just indicates about two mental stages of person.
Rather than indicating the doer of the action here it expresses the existence of mind in the present
situation.

Conclusion

The first and foremost it a necessary to have a deep examine on relationship between experience
and linguistic expressions. Experiences are effable to a great extent whether are worldly or
unworldly through a proper mechanism of grammar. If the learner can grab the grammatical
mechanism utilized in Buddhist discourses has been used to undercut the substantialism, surely
thje meaning will lead the learner towards the knowing and knowledge.

References

Aṅguttara-nikāya I, 1989, London: Pali Text Society

Dīghanikāya I, 2007, London: Pali Text Society
Majjhima nikāya III, 1994, London: Pali Text Society.
Majjhima nikāya I, 1993, London: Pali Text Society.
Majjhima nikāya II, 1993, London: Pali Text Society.
Saṃyuttanikāya I, 2006, London: Pali Text Society
Saṃyuttanikāya II, 1994, London: Pali Text Society

Secondary sources

Kalupahana. David, 1999., Buddha's philosophy of language, Ratmalana: Vishava Lekha

Anshen. R.N. 1957, Language as Idea. Language: an enquiry into its meaning and function,
pp.03-17

6
Saṃyuttanikāya I, p.90