道信禪師의 선사상은 入道安心要方便法門이라는 저술과 續高僧傳에 “入道方便”으로 기술된 것과 같이 ‘入道安心을 위한 핵심적인 방편법문[入道安心要方便法門]’이라고 말할 수 있다. 그러한 법문의 구성은 ‘一行三昧’를 法要로 제시하고, 그러한 一行三昧에 드는 구체적인 방법으로 念佛과 坐禪을 제시하고 있다. 또한 그러한 念佛과 坐禪으로부터 ‘知心體知心用常覺不停常觀身空寂守一不移’로 구성된 ‘五門禪要’의 行法을 제시하여 佛性을 명확히 볼 수 있게 하고, 최종적으로 ‘泯然心自定’으로 귀결시켜 ‘入道安心’을 실현코자 하는 것이다.이러한 도신선사의 禪思想은 상당한 부분이 天台止觀法門의 영향으로 볼 수 있다. 하지만 도신선사의 禪思想은 복잡한 구성을 지닌 天台法門과는 다르게 아주 간결하다. 그것은 바로 先秦시대로부터 진행되어온 ‘知簡行易’라고 하는 사상의 簡明化에 부합되어 중국인의 정서에 보다 친밀하게 다가갈 수 있었던 것이다. 또한 도신선사의 禪思想으로부터 念佛禪北宗南宗 등 禪宗의 주류가 나타나고 있는 점은 바로 도신선사의 선사상이 지니는 가장 커다란 意義라고 할 수 있다.

The chan thoughts of Daoxin can be said RuDaoAnXinYaoFangBianFaMen(入道安心要方便法門), As like a work of RuDaoFangBian(入道方便) from a work of XuGaoSengZhuan (續高僧傳). The composition of the FaMen(法門) indicates that YiXingSanMei(一行三昧) is a FaYao(法要), and presents on meditation on the Buddha(念佛) and cross- legged sitting(坐禪) as a detailed method. Also, through on meditating on the Buddha and cross-legged sitting suggested five methods of training called WuMenChanYao(五門禪要) that is ①ZhiXinTi(知心體; Being aware of substance of one’s own mind) ②ZhiXinYong(知心用; Being aware of dynamic of one’s own mind) ③ChangJueBuTing(常覺不停; To attain spiritual attainment and do not stop at all times) ④Chang- GuanShenKongJi(常觀身空寂; To discern his body void at all times) ⑤ShouYiBuYi(守一不移; To keep one and let it not move) and clearly realized the Buddha nature(佛性), After all come to a conclusion MinRanXinZiDing(泯然心自定)and attain RuDaoAnXin. Like this many parts of the Chan thoughts of Daoxin can be influenced TianTaiFaMen (天台法門). But it is very simple unlike TianTaiFaMen that has complex composition. It coincided with the simplicity of thought called ZhiJianXingYi(知簡行易)that has been under way from a time of before Qin(秦) dynasty could approach a emotion of Chinese more intimately. Also, We can say the most important significance of the chan thoughts of Daoxin is that NianFoChan(念佛禪), BeiZong(北宗), NanZong(南宗) were originated from the his Chan thoughts.

The chan thoughts of Daoxin can be said RuDaoAnXinYaoFangBianFaMen(入道安心要方便法門), As like a work of RuDaoFangBian(入道方便) from a work of XuGaoSengZhuan (續高僧傳). The composition of the FaMen(法門) indicates that YiXingSanMei(一行三昧) is a FaYao(法要), and presents on meditation on the Buddha(念佛) and cross- legged sitting(坐禪) as a detailed method. Also, through on meditating on the Buddha and cross-legged sitting suggested five methods of training called WuMenChanYao(五門禪要) that is ①ZhiXinTi(知心體; Being aware of substance of one’s own mind) ②ZhiXinYong(知心用; Being aware of dynamic of one’s own mind) ③ChangJueBuTing(常覺不停; To attain spiritual attainment and do not stop at all times) ④Chang- GuanShenKongJi(常觀身空寂; To discern his body void at all times) ⑤ShouYiBuYi(守一不移; To keep one and let it not move) and clearly realized the Buddha nature(佛性), After all come to a conclusion MinRanXinZiDing(泯然心自定)and attain RuDaoAnXin. Like this many parts of the Chan thoughts of Daoxin can be influenced TianTaiFaMen (天台法門). But it is very simple unlike TianTaiFaMen that has complex composition. It coincided with the simplicity of thought called ZhiJianXingYi(知簡行易)that has been under way from a time of before Qin(秦) dynasty could approach a emotion of Chinese more intimately. Also, We can say the most important significance of the chan thoughts of Daoxin is that NianFoChan(念佛禪), BeiZong(北宗), NanZong(南宗) were originated from the his Chan thoughts.

Daoxin hongren, ekavyūha-samādhi, meditation on the Buddha, cross-legged sitting, originated Chan thoughts.