著者

村上 真完

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.55, no.2, pp.856-849,1269, 2007

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It is to be reconsidered how to study Early Buddhism. I stress the importance of the text-critical investigations and demonstrations.<br>It seems peculiar to Buddhism from early on that our human existence is analytically grasped as consisting of five aggregates (<i>khandha</i>), i. e. the sensible (<i>rupa</i>), sensation (<i>vedana</i>), conceptual image (<i>sañña</i>), mental and physical latent forces (<i>samkhara</i>) and cognition (<i>viññana</i>). But there are other orders of aggregates. According to the traditions of the Vedanta, i. e., Sankara and others (ad <i>Brahma-sutra</i> 2.2.18) the order is <i>rupa-vijñana-vedana-samjña-samskara</i>, and according to Jaina-tradition, i. e., Haribhadra-suri (<i>Saddarsana-samuccaya</i> 1.5) it is <i>vijñanam vedana samjña samskaro rupam</i>. Harivarman's <i>Chengshi lun</i> 成実論 (vol. 3, <i>T</i>. 32, No. 1646, 261a^7-) which was translated by Kumarajiva in 412 enumerates <i>rupa-vijñana-samjña-vedana-samskara</i>. In the fifth century Buddhaghosa in his <i>Visuddhimagga</i> (PTS ed. 452^15-) explained the five aggregates in the same order as that of Sankara's enumeration. So Sankara and others must have had some credible Buddhist sources.<br>I investigate original and developed meanings of each of the five aggregates, and lastly consider the original and developed meaning of <i>nama-rupa</i> (name and form) which is looked upon as the cause (<i>samudaya</i>) of cognition (<i>viññana</i>) It means originally name and personal looks, then mind and body, and is explained as being composed of five aggregates or four aggregates except cognition.