Every buddhist practices are narrowed down to śamatha(止；calming) and vipaśyanā(觀；contemplation). According to Zhi-yi(智顗；A.D.538～597)'s classification, the basic way of śamatha is of three；one of focusing on a certain object(繫緣止), of putting mind under control(制心止) and of attaining the principle of Suchness(體眞止). As the same way, vipaśyanā is of three；one of scrutinizing the phenomena as it is(實觀), of correcting prejudice(得解觀) and of applying the prajñā(慧行觀). In this thesis, using these three kinds of śamatha-vipaśyanā, I attempt to describe mo-zhao-chan(黙照禪), kan-hua-chan(看話禪) prevailin gafter Zhi-yi in and vipassanā. Thus are ascertained that śamatha of putting mind under control is used to reach samādhi in mo-zhao-chan's case, śamatha of focusing on a certain object is applied in kan-hua-chan's case, and getting prajñā in the end through vipaśyanā of applying the prajñā and of attaining the principle of Suchness of attaining the principle of Suchness. In case of vipassanā of southern Asia is applied usually vipaśyanā of scrutinizing the phenomena as it is, using śamatha of focusing on a certain object of focusing on stomach as the supplementary practice for increasing the power of concentration. As the practice goes on, the power of concentration is deepened to practice vipaśyanā of applying the prajñā which enable to awake for Four Truthes(四諦). And these three śamatha and three vipaśyanā practice can be applied to interpretate those of Chuntae(天台) and Jinkak(眞覺) sect of present Korea Buddhism.
目次
Ⅰ. 서언 1 Ⅱ. 止觀의 의미와 종류 2 1. 止와 觀의 語義 2 2. 止의 세 가지 방법 3 3. 觀의 세 가지 방법 5 Ⅲ. 제 수행에서의 止觀 6 1. 看話禪의 지관 6 2. 黙照禪의 지관 8 3. 위빠사나의 지관 10 Ⅳ. 결어 12
