본 연구에서『四念處』는 천태대사의 강의를 제자 灌淨이 기록하였다가 편집？찬술한 것으로 구성과 내용상 천태교관의 입장을 충실히 반영하고 있음이 드러났다. 구성에 있어서는 매우 간단하게 大意와 5停心, 4념처만을 4교에 배대하여 정리편찬한 저술이다. 다만 4념처 수행을 통해 ...

본 연구에서『四念處』는 천태대사의 강의를 제자 灌淨이 기록하였다가 편집？찬술한 것으로 구성과 내용상 천태교관의 입장을 충실히 반영하고 있음이 드러났다. 구성에 있어서는 매우 간단하게 大意와 5停心, 4념처만을 4교에 배대하여 정리편찬한 저술이다. 다만 4념처 수행을 통해서 常樂我淨에 대한 전도를 대치할 수 있다는 입장을 드러내면서 열반경을 중심으로 전개하고 있는 특성이 보인다. 이것은 초기불교의 대표적 수행법이 대승불교에 있어서도 근본적으로 동일한 맥을 이어오고 있음을 알게 한다.
천태의 다른 전적인 『사교의』와의 관련성을 살펴보았는데, 4념처 부분을 편집정리한 것？단순히 옮겨온 것？전체 내용을 잘 파악한 뒤에 다른 내용을 부가하여 기술한 것 등으로 구성되어 상관도가 높음을 알 수 있다. 나아가 『사념처』 구성이 藏通別圓 4교에 맞추어서 4념처를 구성하고 있다는 점이 『사교의』와의 관련성을 높여준다.
‘禪門(『차제선문』)에 자세한 내용이 나온다’는 문장과 5정심에 관하여 자세히 살펴볼 때도 『차제선문』과의 비교는 매우 유효하다. 그 결과 5정심과 5門(禪)에서 차이를 보이는 念佛觀과 界差別觀의 구분은 천태가 다른 수행측면에서는 일반적 禪經에 기반하였다고 해도, 『사념처』를 설명하고 조직하는데는 有部 수행체계를 의식했음을 알 수 있다.
『사념처』는 다소 산발적인 느낌을 주는 문장으로 구성되어 있어서 읽기에 어려움이 있었지만, 기존에 연구가 없었던 분야를 개척하였다는데 자못 의의가 크다. 본 연구에서는 문헌 저술에 관련된 전체 배경과 개괄적 측면을 밝히는데 주력하였다.

Sanyeomcheo(『四念處』) consists of writings creating somewhat disordered feeling, which makes us hard to read. But, it makes a significant sense in that it had pioneered in the research of field where no one had ever explored. This research pays a close a ...

Sanyeomcheo(『四念處』) consists of writings creating somewhat disordered feeling, which makes us hard to read. But, it makes a significant sense in that it had pioneered in the research of field where no one had ever explored. This research pays a close attention to disclosing whole background and general view related to literary writings. There has been no individual research on 『Sanyeomcheo』 except for the things that are not deemed Tientai(天台) literary production or the literature that has been known to have been published by the disciple, Gwangjeong(灌淨) the governmental offices. It has been known that Gwangjeong edited and compiled the lecture of Sanyeomcheo Tientai Great Monk while listening to it, sticking out to the position of Tientai Sect View in organization and contents to the full faith to original.
Sanyeomcheo had disclosed basic system of view according to the Basic Conductive principles of the Buddha while starting to understand that 'the four stations of mindfulness' had been Basic Conductive Principles for the Buddha ever since the initial Buddhism. But, it, according to its characteristics, had focused upon development based upon The Nirvana Sutra with a major thought that they could substitute missions of 'the four excellent qualities(四德-常樂我淨) with 'the four stations of mindfulness' training. This can be also identified in the sense that the same training method of early Buddhism was fundamentally applied in the Mahayana Buddhism.
At first, I have reviewed Sha-gyo-ui (『四敎義』) to confirm relation to other Tientai recordings, and I have found high significance in that it consisted mainly of edited and compiled parts？simply copied parts？added or edited parts in detail after full review of the whole contents of 'the four stations of mindfulness' section related to training parts. Further, the Sanyeomcheo forms 'the four stations of mindfulness' according to The four teachings(四敎) showing high significance of relation to Sha-gyo-ui. Accordingly, Sanyeomcheo, it was proved, had a close relation to Sha-gyo-ui.
When seen from a writing, ‘More details will be found in seon-moon (cha-jae-seon-moon 『次第禪門』)’ in relation to other Tientai literatures, it seems that it was more related to this compared with other instructor recordings. We can assume that is directly related to 'the four stations of mindfulness' code of act when in review of such point that seon-moon is deemed a literature that had uncovered every detail of Tientai jeom-cha-ji-gwan. In particular, Sanyeomcheo is a literary production that was reorganized and compiled by comparing total means(大意) and 'the five meditations for stopping thoughts'(五停心), 'the four stations of mindfulness'(四念處) with 4-gyo as simply as possible. Therefore, it is very useful to compare with cha-jae-seon-moon when reviewing 'the five meditations for stopping thoughts' in details. As a result, it could have been ordinary seon-gyeong in light of other training on which basis the Tientai divided a prayer to Amitabha view and gye-cha-byeol view(界差別觀) that had been differently recognized in 'the five meditations for stopping thoughts' and 5 moon (seon), however it is clear that they was conscious of Sarv？stiv？da training system while explaining and organizing Sanyeomcheo. In other words, I think that the system of Tientai training was outstandingly shown in the Sanyeomcheo as a result of universal training method and Sarv？stiv？da training system delivered by the path of meditation(禪門) .