Several
Ayurvedic
Views
as
Ref erred
to
in Some
of
the
Early
Mahayna
Buddhist
Texts,
etc.
Naomichi
Nakada
While six parts of a body have been mentioned since such Indian works of medicine as the Carakasamhita and the Susrutasamhita, each of the six parts is listed in the Sanskrit text of the Saddharmapundarikasutra too.
What is taught in Ayurveda, traditional Indian medicine, is to be seen in the Saddh P. and the earlier Prajnaparamitasutra, both being early texts of
Mahaya-na Buddhism;alist of three morbific entities(tridosah)is seen. in 道 行 般 若 経 〔tr. by婁 迦 識 (Lokaksama?) at 179 AD.〕, and in the Saddh P. furthermore
Sam-nipata is added. SamSam-nipata means the simultaneous excitation or other disturba-nce of all the three dosas.
In the Carakasamhita the way of classification is more complicated. Beside each single morbific entity (dosa), vata, pitta, kapha, the co-existence of two morbific entities (samsarga) and that of three morbific entities (sannipata) are regarded. And 62 illnesses which are variants based on the standard of dosa are also mentioned.
Following the way of classification of the Carakasamhita, the Susrutasamhita lists seven kinds of classification of physical constitution, counting up every pos-sible case. And, on the other hand, it takes up blood as well as the three mor-bific entities on classification and counts four as the base. Its author might consider of such cases as (I) single, (2) a set of two, (3) a set of three and (4) a set of four, as the process of counting up every possible case (it is to be
supposed thus by what is seen in 四 諦 論), and counts up 15 in all.
Here is a tendency of shifting from simple one to complicated one. That is,
from such as found in 道 行 般 若 to such as in the Saddh P., from such as in the
-1O15-Saddh P. to such as in the Carakasamhita, from such as in the Carakasamhita to such as in the Susrutasamhita.
1 On the Six parts of the Body
In the Saddh P. it is mentioned that both men on the way to the enlighten-ment and Tathagata get into the state in which neither body nor mind moves, that is, that all the parts of their bodies do not move. The parts of the body are to be considered in the historical perspective of Ayurveda.
(1) SaddhP. Kern'sed. p. 5, 11. 7-11.
tena khalu punalh samayena bhagavamscatasrbhih parsadbhih parivrtah puraskrtah satkrto gurukrto, manitah pujito'rcito 'pacayito mahanirdesam nama dharmaparya-yam sutrantam mahavaipuldharmaparya-yam bodhisattvavavadam sarvabuddhaparigraharh bhasitva tasminn eva mahadharmasane paryankam abhujyanantanirdeAa-pratisthanam nama samadhim samapanno 'bhud aninjamanena kayena sthito 'ninjapraptena* ca cittena/ (*animjya- Kashgar Ms. 12a3, ed. by H. Toda)
(2) SaddhP. Kern'sed. p. 19, 1. 11-p. 20, 1. 1.
tena khalu punar ajita samayena sa bhagavarn's candrasuryapradipastathagato 'rhan samyaksambuddho mahanirdesam nama dharmaparyayam sutrantam mahavaipulyam bodhisattvavavadam sarvabuddhaparigraham bhasitva tasminn eva ksanalavamuhu-rte tasminn eva parsatsamnipate tasminn eva mahadharmasane paryankam abhujya-nantanirdesapratisthanam nama samadhim samapanno 'bhud anin jamanena kayena sthitenaninjamanena cittena/
(3) Saddh P. Kern's ed. p. 20, 1. 15-p. 21, 1. 4.
tena khalu punar ajita samayena tasya bhagavatah sasane varaprabho nama bodhi-sattvo'bhut/ tasyastau satany antevasinam abhuvan/ sa ca bhagavams tatah sama-dher vyutthaya tam varaprabharh bodhisattvam arabhya saddharmapundarikam na-ma dharna-maparyayam samprakasayam asa/ yavat paripurnan sastyantarakalpan bhasi-tavan ekasane nisanne 'sampravedhamanena kayenaninjamanena cittenal sa ca sarva-vati parsadekasane nesanna tan sastyantarakalpams tasya bhagavato 'ntikad dhar-mam Srnoti sma/ na ca tasyam parsady ekasattvasyapi kayaklamatho 'bhunna ca cit-taklamathah//
(4) Saddh P. Kern's ed. p. 24, 11. 15f.
anin iamanasca avedliamanah ksantau sthita dhyanaratah samahitah/ drsyantiputrah
-1014-sugatasya aurasa dhyanena to prasthita agrabodhim// Chinese tr. by Kumarajiva
又 見 諸 菩 薩 深 入 諸 禅 定 身 心 寂 不 動 以 求 無 上 道
(5) Saddh P. Kern's ed. p. 158, 1. 13-p. 159, 1. 7
purve ca sa bhagavan mahabhijnajnanabhibhus tathagato 'nabhisam. buddho 'nuttaram samyaksambodhim bodhimandavaragragata eva sarvam marasenam prabhanjit para-jaisit prabhanjayitva par ajayitvanuttaram samyaksambodhim abhisambhotsyamiti/ na ca tavat tasya to dharma amukhibhavanti sma/ sa bodhivrksamule bodhimanda
ekam antarakalpam asthat/ dvitiyam apy antarakalpam asthan na ca tavad anuttaram samyaksambodhim abhisambudhyate/ trtiyam api caturtham api pancamam apii
sa-stham api saptamam apy astamam api navamam api dagamam apy antarakalpam bo-dhivrksamule bodhimande 'sthat sakrd vartanena paryarnkenantarad avyutthitah/ anin"jamanena cittendcalamanenavedhamanena kayenasthan na ca tavad asya to dharma
amukhi-bhavanti small
(6) Hirofumi Toda:Saddharmapundarikasutra Central Asian Manuscripts
Romanized Text, Tokushima 1981 Kyoiku Shuppan Center, Part One Kashgar Manuscript, VII purvayogaparivartah 155b, 11. 1-3. (=Kern's ed. p. 161, vv. 9-10.) na (c) cantare kaya kadaci calito na (na) hastapado 'pi na capi grriva cittam pi to Ad-iptigatam susamsthitam animj(y)abhuta(m)sthita aprakarppika(m)' naiv'asi viksepa kadaci tubhyam (a)tyamta(santa)sthita tvam anasrravam
In the sentences quoted above, we find such words as animjyapraptena (once),
aninjamanena (thrice),
anim j (y) abhuta (m) sthitam (once) or
aninjamanas (once) (if Chinese version could be utilized for comparison in order to understand this Skt. word as modifying body or mind. ) They remind us such ne-gative expression "injita"nam nirodhena n'atthi dukkhassa sambhavo" in Sn. 750,
(If movements may be annihilated, pains will not be born); "anejo" in Sn. 751, (not moving).
We can see, in the six quotations, that the words aninjamana etc. are used for modifying both mind and body.
-1013-(9) Several Ayurvedic Views (N. Nakada)
Two characteristics can be observed in the quotation (6). They are the detailed explanation on the body (kaya) and the detailed explanations on the state of mind.
The former states that body does not move, and giving its details further, that each of all parts of the body does not move.
The latter seems to give several explanations on the mind not moving (aninj-(y) a). "Your Mind becomes calm (6antagatam), your mind is well established (susarhsthitam), your mind renains not moving and does not tremble (aprakarhpi-ka(m)). " It seems that state of mind, explained with aninja and so on in the quotations, is further explained with other various expressions.
These two detailed explanations can be' understood as being within the cate-gory of nirdesa.
Even among the quotations mentioned above, especially among (1) and (1), nirdesa "detailed explanation" is found as followes,
mahanirdegarh nama dharmaparyayarh (Kern's ed. p. 5, 1. 8; p. 19, 1. 12) =mahadha-rmanirdeAarh (nama) dharmaparyayarh (Toda's ed. of Kashgar Ms. 11b7)
anantanirdeAapratisthanam nama samadhirh samapanno 'bhud (Kern's ed. p. 5, 11.9 f.; p. 19, 1.14) (He accomplished the profound meditation (samadhi) called the foundation for the unlimited explanation.)
It may not be strange to find these two detailed explanations because one of
the epithet of the Saddh p. is dharmaparyaya〔 最 勝 法 門 the best gate which血akes
them enter into the Buddha's teaching) called the great nirdesa, and because this meditation itself to which those two detailed explanations are given is called the foundation for the unlimited detailed explanation... (the cause for ananta-nirdega)
There is meditation which is the foundation for the datailed explanation... viz. the Saddh P. On the state of this meditation itself, the expression "the mind and body not moving" is given and the detailed explanation is given to this expression. As one of the detailed explanations, one attempt is made conce-rning the body kaya. In order to explain further the body which does not
mo-ve, it is said that each part of the body does not move. This is emphasizing on the body which does not move especially in the meditation above.
1012-Each part of the body referred to in the quotetion Q is as followes;
"Body is never moved at the trunk. Hand and foot are not moved, either. Neck is not moved, either."
This way of counting each part of the body may be compared with that as found in the Carakasarhhita, sarirasthanam 7, 5, which runs thus;
tatrayam sarirasyangavibhagah; tadyatha... dvau bahu, dve sakhini, sirogrivam, antaradhih, iti sadangam angam/
Saddh P. I Caraka S. sariras. 7, 5
(=: Astangahrdayam sariras. 3, 1
One difference only from the above, giving liras instead of sirogri-vam of the above. )
kaya I sarira
antara I antaradhi*
hasta I dvau bahu (two arms)
pada
I dve sakthini** (two thigs)
griva
I sirogrivam
***
* madhyam for antaradhi Cakrapanidatta on Caraka S. 9ariras. 7, 5
** janghadvaya - (two shanks) for dve sakthini Cakrapanidatta on Caraka S. Sutras. 30, 4
*** giras for girogrivam Astangahrdayam 9ariras. 3, 1; Cakrapanidatta on Caraka S. sutras. 30, 4
In the Caraka S. there is a way to call them as sadangam. Sadangam angam/ Caraka S. Sutras. 30, 4
Cf. Cakrapanidatta on Caraka S. Sutras. 30, 4
sadangam ityadi/ sadafngani bahudvayajanghadvayaAiro'ntaradhirupani yasya tat sa-dangam angam/
Six parts of the body are referred to in the Susrutasamhita, Sarirasthanam 5, 3. "taccasadangarim...gakha's catasro madhyarh paficamam, sastham Aira iti/" (that (body) is that which has six parts... -four limbs, trunk as the fifth (part) and head as the sixth.)
See Meulenberd: Madhavanidana, Appendix. on the information of the studies on anga.
