4. Conclusion

Study of philosophy of language has recently been one of the premier research areas of philolinguistic science. The present study has studied and discussed the broader issues concerning philosophy of language reflected in the Five Nikāyas. The issues and fields covered a range from the general observations to main philolinguistic issues obtained from the Five Nikāyas.

In the high analysis, philosophy of language, particularly language and meaning, and language and thought, bring out the verbal and mental activities of human beings, and is of a prime concern to Buddhism. The Five Nikāyas cover a very large range of prose dialogues, legends, pithy sayings, verses, and most important products of Buddhist literature, specifically the Four Noble Truths, the Noble Eightfold Path, the Twelve Factors of Dependent Origination, the Threefold Formation, the Non-self, Nibbāna, and so on. Emerging of the Five Nikāyas, the Majjhima Nikāya is known as the major text that contains indepth the teaching of the Buddha concerning all aspects of human life and universe. The Buddhist thought in general and the Five Nikāyas in particular determine that mind is the primary source of human joy and misery, and is central to the understanding of natural world. All phenomena, as taught by the Buddha in the Dhammapada, are preceded by the mind, issue forth from the mind, and consist of the mind: “Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox” (Dhammapada (= Khuddaka Nikāya (ii) a) The Penguin translation by J. Mascaro; b) Nārada Thera; c) K. Dhammananda; etc., verse 1). And “Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one’s shadow that never leaves” (Dhammapada (= Khuddaka Nikāya (ii) a) The Penguin translation by J. Mascaro; b) Nārada Thera; c) K. Dhammananda; etc., verse 2). Mind is a system of mental organs through which language is reflected, and is what mind can achieve. And language, in some measure, is the indirect source of knowledge that reflects and represents highly significant in this scenario as it constitutes the hidden inner thought of human beings and, of course, effected and impulsed by mind. The natural language sentences are the vehicles of our thoughts where thought itself is largely independent of the means of its transmission from mind to mind. When one speaks, he transfers not only information in a technical sense but also conveys his intention, emotion and thought through his speech to other. If one’s mind attaches to greed, hatred, and delusion, (as Dhammapada (= Khuddaka Nikāya (ii) a) The Penguin translation by J. Mascaro; b) Nārada Thera; c) K. Dhammananda; etc., verse pointed out above) the nature of his speech inclines to be unwholesome and untrue. In contrast, one who is going on or directing toward the supramundane path, his mind trends wholesome states and therefore his speech is healthy, and definitely accords with the truth (as Dhammapada (= Khuddaka Nikāya (ii) a) The Penguin translation by J. Mascaro; b) Nārada Thera; c) K. Dhammananda; etc., verse 2 brought out).

The scientific inquiry of philosophy of language in the Five Nikāyas proceeds from a radically different point of departure from the existing scientific research, and its methods differ correspondingly. While linguists, philosophers, and psychologists express their interest in the scientific theoretical knowledge of language, language of thought, and of meaning, this study primarily aims at revealing the practical knowledge to sublimate the verbal and mental activity as the Buddha himself who experienced and refined the techniques for training verbal and mental, particularly in The Four Noble Truth.

Last but not least, during the course of doing research on both the philosophy of language and the Buddhist philosophical studies, the researcher has found out several important and valuable issues as well as undiscovered problems related to the field of philosophy of language and religionphilosophy. The aspiration will be made to examine and investigate such interesting issues in the future.

And the following excellent Sutta by verse will end this study:

“Tamed, he is supreme among those who tame;
At peace, he is the sage among those who bring peace;
Freed, he is the chief of those who set free;
Delivered, he is the best of those who deliver.”

(Aṅguttara Nikāya, Sutta number 4. 23)