Lūyīpāda流; Sa skya派; Sa skya paṇḍita; 三種の使者; チベット密教
摘要
Lūyīpāda流はCakrasaṃvaratantraを奉ずる代表的な流派であり，インドからチベットへと流伝してSa skya派もその伝統を保持した。同派の伝えるLūyīpāda流関連文献を見ると，インド・チベット撰述文献中に典拠を求め得ない独自の解釈と考えられるものが含まれており，〈三種の使者〉に関する議論もその一つである。これは尊格を真言所生，土地所生，倶生という3種に分類する既にインドにおいて成立していた方軌を用いて，曼荼羅及びその観想の性格を論ずるものである。本稿ではその要点が簡潔に纏められているSa skya paṇḍita Kun dgaḥ rgyal mtshan（Sa paṇ）の所説を追いながら，Sa chenやGrags pa rgyal mtshan等の見解も参照することによりSa skya派師資による〈三種の使者〉論の詳細を明らかにする。
The Luyipada school was the leading school of Cakrasaṃvaratantra, and the Saskya sect also preserved its traditions and transmitted them from India into Tibet. On reviewing the Luyipada-school-related literature transmitted by this sect, it was found that some items are included that are considered to be original interpretations for which no authority can be sought in Indo-Tibetan compilations or literature. One such work is entitled “The Three Kinds of Messenger.” It discusses the nature of mandalas and their contemplation using already established Indian rules that classify esteem into three types: that which stems from Shingon, that which stems from land, and that which is inherent. In this paper, while following the assertions of Sa skya paṇḍi ta Kun dgaḥ rgyal mtshan (Sakya Pandita Kunga Gyeltsen), whose main points are summarized briefly, I clarify the details of “The Three Kinds of Messenger” theory with a qualified teacher from the Saskya sect with additional reference to authorities such as Jetsun Dragpa Gyaltsen (Grags pa rgyal mtshan) and Sachen Kunga Nyingpo.
