Lam rim chen mo by Tsong kha pa(1357～1419) puts the importance on achievements for system of practice as the way leading to qualitative change, in stead of that of theory and thought. Especially in śamatha(止) as the 7th chapter, through Śrāvakabhūmi, śamathavipaśyanā(止觀) of practical way to practice from Yogācāra vādin(瑜伽行派) was illuminated which deserves the guide book to practice. To sum up the contents, covered in body is as below ; First, ādikākarmika(初修業者) needs to achieve cittaikāgrata(心一境性), avikṣiptacitta(無散亂心), kāyacittaprasrabdhi(身心輕安) through śamatha. Second, achieving sāmantaka(近分定) of prathamadhyāna(初靜慮) makes vipaśyanā possible. Third, the one who attained sāmantaka of prathamadhyāna has to make choice from vipaśyanā of lokkotaramārga(世間道) and laukikamārga(出世間道) Forth, vipaśyanā of lokkotaramārga has the purpose of achieving pañcābhijñā(五神通) through catvāridhyānāni(四靜慮) and catasrārupyasamāpatti(四無色定). But only through this, You can't eliminate the seeds of suffering permanently. Fifth, that of laukikamārga is of the yathabhūtajñānadarśana(如實知見), without the processes of catvāridhyānāni and catasrārupyasamāpatti. Through this vipaśyanā, You can eradicate bīja of kleśa for Nirvāṇa. Thus catvāridhyānāni and catasrārupyasamāpatti don't guarantee the possibility to get enlightenment as the fundamental goal of Buddhism.
目次
Ⅰ. 머리말 3 Ⅱ. 止와 觀의 정의 5 1. 止의 의미 5 2. 觀의 의미 10 3. 觀의 引發 10 4. 止觀의 修習 순서 14 Ⅲ. 止觀의 修習과 所緣 17 1. 止에 들기 위한 예비수행 17 2. 瑜伽師와 四種所緣 19 3. 作意를 얻은 瑜伽行者 28 Ⅳ. 맺음말 33
