『융심해』에서는『묘종초』와 다르게 천태정토학의 사상이 간략하면서도 핵심적인 내용으로 구성되어 있다. 天台智顗는 『반주삼매경』에 초점을 두고 常行三昧를 구성했지만, 四明知禮에 이르러서는『관경소』가 주제가 되어 16관을 해석하는 것으로 연구의 중심이 옮겨진다. 지례의 천태정토사상을 핵심적으로 풀이한 것이 『융심해』이고, 16관과 상행삼매가 조화된 것이『묘종초』이다. 사실『융심해』를 지어도 천태정토사상이 바로 잡아지지않자 『묘종초』를 지어 체계화시키면서 山家派의 정통을 지켰다. 『융심해』의 특징은 간략하고도 일목요연하게 문답형식으로 지례의 사상을 알 수 있다는 점이다. 그러므로『묘종초』를 읽기전에 『융심해』를 살펴보는 것이 필요하다. 이러한 특징을 지닌 『융심해』의 사상을 살펴보면 다음의 세 가지로 요약된다. 첫 번째 16관법은 約行觀이라는 점이다. 事相의 부분도 아니고 法相의 부분도 아니기 때문이다. 두 번째 일심삼관은 정토왕생의 실천법이다. 일심삼관은 극락의 의보와 정보를 대상으로 3觀을 수행하므로 정토행이다. 『관경』의 모습 그대로를 원교인이 수행하면 16관이 다 3관이 될 수가 있다. 결국은 唯色唯心하므로 당처에서 드러나는 것이다. 세 번째 수행을 하는데 있어서 事와 理는 不二하다는 점이다. 대상(事)과 관(理)을 동시에 수행하는 것으로 상행삼매의 전통을 그대로 이으며 止觀의 본래의 뜻과도 부합하는 것이다. 이와 같이『융심해』에서는 16관은 約行觀이며, 일심삼관은 정토수행법이고, 정토실천법은 事理不二의 원교의 실천임을 알 수가 있다. 천태정토학의 중요한 문제를 다루고 있으므로『묘종초』를 보기전에 이 문헌을 읽으면 전체적인 맥락을 이해할 수가 있다.

Chih-i(智顗) organized the samādhi of constant walking(常行三昧) with a focus on the Pratyutpannasamādhi-Sūtra(『般舟三昧經』), and Chih-li(知禮) shifted the focus of study to interpretation of the sixteen stages of observance(十六觀) based on the Guan-Wuliangshou-Jing-Shu(『觀無量壽經疏』). Chih-li described the key thought of the Pure Land of T'ien T'ai(天台淨土思想) in the Rong-Xin-Jje(『融心解』), and dealt with the sixteen stages of observance and the samādhi of constant walking together in the Miao-Zong-Chao(『妙宗鈔』). As the thought of Pure Land of T'ienT'ai was not fully clarified with the Rong-Xin-Jje, Chih-li systemized the thought by writing the Miao-Zong-Chao and espoused the dogma of the Mountain School(山家派). The Rong-Xin-Jje is simple and clearly structured in question-and-answer form to facilitate understanding of Chih-li’s thought. So, it is necessary to study the Rong-Xin-Jje before the Miao-Zong-Chao. The thoughts of the Rong-Xin-Jje can be described by the following three characteristics. First, sixteen stages of observance are based on the practice(約行觀). It is neither the lasana of phenomenon(事相) nor dharma lasana(法相). Second, three vipaśyanā of one mind(一心三觀) is the practice for reaching the Pure Land(淨土往生). Three vipaśyanā of one mind is the practice of Pure Land, because it practices three vipaśyanā for Uibo(依報), dependent consequences and Jeongbo(正報), and the logical consequences in sukhāvatīv(極樂). If people who follow the complete doctrine(圓敎) fully practice according to the Guan-Jing(『觀經』), all sixteen stages of observance fall into the three vipaśyanā. Ultimately, the three vipaśyanā is the only manifestation of the material(唯色) and the mind(唯心), and it is shown in essential parts(當處). The third characteristic is the non-duality(不二) of phenomena(事) and truth(理) in practice. This means simultaneous practice of phenomena and truth, so it is applied to the samādhi of constant walking and corresponds with the original intention of Śamatha Vipaśyanā. The Rong-Xin-Jje deals with key issues concerning the thought of the Pure Land of T'ienT'ai, so reading this book before the Miao-Zong-Chao enables us to understand the overall context of the thought.

Chih-i(智顗) organized the samādhi of constant walking(常行三昧) with a focus on the Pratyutpannasamādhi-Sūtra(『般舟三昧經』), and Chih-li(知禮) shifted the focus of study to interpretation of the sixteen stages of observance(十六觀) based on the Guan-Wuliangshou-Jing-Shu(『觀無量壽經疏』). Chih-li described the key thought of the Pure Land of T'ien T'ai(天台淨土思想) in the Rong-Xin-Jje(『融心解』), and dealt with the sixteen stages of observance and the samādhi of constant walking together in the Miao-Zong-Chao(『妙宗鈔』). As the thought of Pure Land of T'ienT'ai was not fully clarified with the Rong-Xin-Jje, Chih-li systemized the thought by writing the Miao-Zong-Chao and espoused the dogma of the Mountain School(山家派). The Rong-Xin-Jje is simple and clearly structured in question-and-answer form to facilitate understanding of Chih-li’s thought. So, it is necessary to study the Rong-Xin-Jje before the Miao-Zong-Chao. The thoughts of the Rong-Xin-Jje can be described by the following three characteristics. First, sixteen stages of observance are based on the practice(約行觀). It is neither the lasana of phenomenon(事相) nor dharma lasana(法相). Second, three vipaśyanā of one mind(一心三觀) is the practice for reaching the Pure Land(淨土往生). Three vipaśyanā of one mind is the practice of Pure Land, because it practices three vipaśyanā for Uibo(依報), dependent consequences and Jeongbo(正報), and the logical consequences in sukhāvatīv(極樂). If people who follow the complete doctrine(圓敎) fully practice according to the Guan-Jing(『觀經』), all sixteen stages of observance fall into the three vipaśyanā. Ultimately, the three vipaśyanā is the only manifestation of the material(唯色) and the mind(唯心), and it is shown in essential parts(當處). The third characteristic is the non-duality(不二) of phenomena(事) and truth(理) in practice. This means simultaneous practice of phenomena and truth, so it is applied to the samādhi of constant walking and corresponds with the original intention of Śamatha Vipaśyanā. The Rong-Xin-Jje deals with key issues concerning the thought of the Pure Land of T'ienT'ai, so reading this book before the Miao-Zong-Chao enables us to understand the overall context of the thought.

three vipaśyanā of one mind, Guan-Wuliangshou-Jing-Rong-Xin-Jje, the sixteen stages of observance, complete doctrine, Chih-li