定義
読み: とうざん りょうかい / ローマ字: Tozan Ryokai / ピンイン: Dòngshān Liángjiè
洞山良价とは、唐代の禅僧。会稽の人で、俗姓は兪氏。幼い頃、師に従って『般若心経』を学んでいた際、「無眼耳鼻舌身意（眼・耳・鼻・舌・身・意は無い）」の一節に差し掛かると、「私には現に目も耳も鼻も舌もあるのに、なぜお経には『無い』と書いてあるのですか」と師に尋ねた。師は彼のただならぬ器量に驚き、「私はお前の師となるに及ばない」と言って、五洩山（ごせつざん）の霊黙（れいもく）禅師のもとへと送り、そこで出家（剃髪）させた。五洩山で霊黙禅師について剃髪し、21歳で嵩山（すうざん）にて具足戒を受ける。その後、各地を遊方し、まず南泉普願（なんせん ふがん）にまみえた。馬祖道一の忌日の法要で、南泉が「明日、馬祖のために供養を設けるが、馬祖は果たして来るだろうか」と問うたのに対し、良价は「（馬祖を理解するような）伴侶（ふさわしい相手）がいれば来ます」と答えて南泉にその器量を絶賛された。 次に潙山霊祐（いさん れいゆう）を訪ね、国師（南陽慧忠）の「無情説法（情識のない山川草木が法を説くこと）」について尋ねたが、潙山は言葉で語ることを避け、雲巌曇晟（うんがん どんじょう）を訪ねるよう勧めた。 雲巌曇晟のもとで修行を重ねた良价は、雲巌の真髄について、雲巖は「ただこれこれだ）」と答えた。のちに川の水面に映る自らの影を見て、雲巖の言葉の真意を悟り、大悟した（過水大悟）。新豊山（しんぽうざん）で学徒を教え、その後、豫章（よしょう）高安の洞山（どうざん）（現在の江西省宜春市、当時の筠州）に移って大いに禅風を盛んにした。 身心は外物にこだわらないこと、これこそが真の修行である（夫出家之人心不附物。是眞修行）。 弟子の曹山本寂（そうざん ほんじゃく）とともに体系化した「五位（偏正五位・五位君臣）」の説は、禅林の極則・基準（銓量）となり、のちに「曹洞宗」の宗風の根幹となった。 唐の咸通（かんつう）10年（869年）3月（8日）、世寿63歳、法臘42歳。
諡号は悟本大師（ごほんだいし）(景徳傳燈録 卷第十五（No. 2076 道原纂） in Vol. 51)。
Definition
Reading: とうざん りょうかい / Tozan Ryokai / Reading (ZH): Dòngshān Liángjiè
Dongshan Liangjie (洞山良价) is a Zen monk of the Tang dynasty. He was a person from Kuaiji, and his secular surname was Yu. When he was young, he was learning the Heart Sutra with his teacher. When he reached the part saying “there are no eyes, ears, nose, tongue, body, or mind,” he asked his teacher, “I actually have eyes, ears, nose, tongue, and body. Why does the sutra say there are none?” His teacher was surprised by his unusual talent and said, “I am not able to be your teacher.” He sent him to Zen Master Lingmo of Mt. Gexue, and he became a monk there. He shaved his head at Mt. Gexue and received the full precepts at Mt. Song at the age of twenty-one. After that, he traveled around various places and first met 南泉普願 (Nanquan Puyuan). At the memorial service for 馬祖道一 (Mazu Daoyi), Nanquan asked, “Tomorrow we will make an offering for Mazu. Will Mazu really come?” Liangjie answered, “He will come if there is a suitable companion.” Nanquan praised his talent greatly. Next, he visited 潙山霊祐 (Guishan Lingyou) and asked about 南陽慧忠 (Nanyang Huizhong)’s teaching that inanimate things preach the Dharma. Guishan avoided speaking with words and advised him to visit 雲巌曇晟 (Yunyan Tansheng). Liangjie practiced under Yunyan Tansheng. When Liangjie asked about the true essence of Yunyan, Yunyan answered, “Just this is it.” Later, when he saw his own reflection in the water of a river, he understood the true meaning of Yunyan’s words and reached great enlightenment. He taught students at Mt. Xinfeng. After that, he moved to Mt. Dong in Gaoan, Yuzhang (present-day Yichun City, Jiangxi Province, Yunzhou at that time), and he made the Zen style flourish greatly. The mind and body of a person who enters the priesthood should not stick to external things. This is true practice. The theory of the “Five Ranks” (Five Ranks of the Partial and Complete / Five Ranks of Lord and Vassal), which he systematized with his disciple 曹山本寂 (Caoshan Benji), became the standard of Zen training, and later became the foundation of the Soto school style.
Death: He passed away on March 8 in the tenth year of Xiantong of the Tang dynasty (869). His age was sixty-three, and his Dharma age was forty-two.
Posthumous Title: 悟本大師 ）(景徳傳燈録 卷第十五（No. 2076 道原纂） in Vol. 51).
