user-1: (Not sure if i should break this down into two questions. Let me know if that's better.)

Is Gautama Buddha the originator of the idea of skandhas?
The suttas provides multiple accounts of the skandhas characteristics, and their foundational role in dukkha (For instance SN 22.86). But does the suttas provide a rationale for the taxonomy into these five particular skandhas? (To clarify, i'm not asking what the skandhas are, or how they function). 

In other words: why rupa, vedana, sanna, sankharas and vinnana? Are the reasons detailed in any sutta? Or should this question be deemed acinteyya?

user14789: Well some scholars say that the hindus (and jains?) already talked about the various skandhas.
Ex a famous article  "Playing with Fire: The pratītyasamutpāda from the perspective of Vedic thought, by. Joanna Jurewicz. Journal of the Pali Text Society 26 (2000)" https://pdfs.semanticscholar.org/ba71/8e6966ab946ebb5138a06b13ed6762a809fe.pdf
and the famous book Nama-Rupa and Dharma-Rupa: Origins and Aspects of an Ancient Indian Conception https://books.google.com/books?id=w9M-z-JVSa0C
But the Vedists do not understand them. For instance the hindus do not understand that the contact is the condition for the arising of appealing-unappealing like in the dependant origination in the suttanipata https://www.accesstoinsight.org/tipitaka/kn/snp/snp.4.11.than.html . In buddhism, it is only through this direct knowledge that disillusion occurs and letting go happens which is full enlightenment https://suttacentral.net/sa60/en/analayo

If there were no gratification in the ear … nose … tongue … body …
  mind, sentient beings wouldn’t love it. But because there is
  gratification in the mind, sentient beings do love it. If the mind had
  no drawback, sentient beings wouldn’t grow disillusioned with it. But
  because the mind has a drawback, sentient beings do grow disillusioned
  with it. If there were no escape from the mind, sentient beings
  wouldn’t escape from it. But because there is an escape from the mind,
  sentient beings do escape from it.

https://suttacentral.net/sn35.17/en/sujato
The skhandas are the way they are because they are ''the all'' and what has to be abondoned as in https://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.023.than.html and 
https://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.024.than.html

-1: <p>(Not sure if i should break this down into two questions. Let me know if that's better.)</p>

<ol>
<li><p>Is Gautama Buddha the originator of the idea of skandhas?</p></li>
<li><p>The suttas provides multiple accounts of the skandhas characteristics, and their foundational role in dukkha (For instance <a href="https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.086.than.html" rel="nofollow noreferrer">SN 22.86</a>). But does the suttas provide a rationale for the taxonomy into these five particular skandhas? (To clarify, i'm not asking what the skandhas are, or how they function). </p></li>
</ol>

<p>In other words: <em>why</em> rupa, vedana, sanna, sankharas and vinnana? Are the reasons detailed in any sutta? Or should this question be deemed acinteyya?</p>
 14789: <p>Well some scholars say that the hindus (and jains?) already talked about the various skandhas.</p>

<p>Ex a famous article  "Playing with Fire: The pratītyasamutpāda from the perspective of Vedic thought, by. Joanna Jurewicz. Journal of the Pali Text Society 26 (2000)" <a href="https://pdfs.semanticscholar.org/ba71/8e6966ab946ebb5138a06b13ed6762a809fe.pdf" rel="nofollow noreferrer">https://pdfs.semanticscholar.org/ba71/8e6966ab946ebb5138a06b13ed6762a809fe.pdf</a></p>

<p>and the famous book Nama-Rupa and Dharma-Rupa: Origins and Aspects of an Ancient Indian Conception <a href="https://books.google.com/books?id=w9M-z-JVSa0C" rel="nofollow noreferrer">https://books.google.com/books?id=w9M-z-JVSa0C</a></p>

<p>But the Vedists do not understand them. For instance the hindus do not understand that the contact is the condition for the arising of appealing-unappealing like in the dependant origination in the suttanipata <a href="https://www.accesstoinsight.org/tipitaka/kn/snp/snp.4.11.than.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/tipitaka/kn/snp/snp.4.11.than.html</a> . In buddhism, it is only through this direct knowledge that disillusion occurs and letting go happens which is full enlightenment <a href="https://suttacentral.net/sa60/en/analayo" rel="nofollow noreferrer">https://suttacentral.net/sa60/en/analayo</a></p>

<blockquote>
  <p>If there were no gratification in the ear … nose … tongue … body …
  mind, sentient beings wouldn’t love it. But because there is
  gratification in the mind, sentient beings do love it. If the mind had
  no drawback, sentient beings wouldn’t grow disillusioned with it. But
  because the mind has a drawback, sentient beings do grow disillusioned
  with it. If there were no escape from the mind, sentient beings
  wouldn’t escape from it. But because there is an escape from the mind,
  sentient beings do escape from it.</p>
</blockquote>

<p><a href="https://suttacentral.net/sn35.17/en/sujato" rel="nofollow noreferrer">https://suttacentral.net/sn35.17/en/sujato</a></p>

<p>The skhandas are the way they are because they are ''the all'' and what has to be abondoned as in <a href="https://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.023.than.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.023.than.html</a> and 
<a href="https://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.024.than.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.024.than.html</a></p>
