The purpose of this thesis is to understand the essence and practical structure of Jhāna, which becomes the nucleus of all kind of practice in the early buddhism. It is well-known fact that Jhāna in the early buddhism is related with the itinerancy, practice and enlighenment of Gotama Buddha. However, we cannot see the clear image of such importance in the Nikāyas and Āgamas. In this thesis I tried to catch the essential meaning of the Jhāna, and to understand the relation the Cattasso-appanmaññāyo-jhānani. The ultimate object of Buddhist meditation is to stop three obstacles, that is, covetousness, anger, and delusion. And the Jhāna is a measure of those. Strictly speaking, it is said that purification of the mind is the prototype of Jhāna, and all practices are ways to purify the mind. Consequently, Gotama Buddha must be an acomplisher of sīla as well as a meditator. Jhāna has its real value only at sīla. A result of Jhāna is never any supernatural world. It has a very clear goal to realize one's whole personality. We have overlooked the true aim of Jhāna. The way to prac- ticing the Jhāna is never hallucination or self-effacement. When one acquires full consideration and noble character, he will approach Gotama Buddha's Jhāna.
目次
들어가는 말 361 I. 禪의 의미 363 II. 고오타마 붓다와 禪 365 III. 禪의 내용 367 1. 三毒心의 제거 368 2. 尋伺의 지멸 369 IV. 禪의 수습구조 372 Ⅴ. 禪과 생명윤리 378 맺는 말 382
