Korea Journal of Buddhist StudiesISSN:1598-0642(Print)불교학연구회

This paper researchs on the first jhāna, that has been already discussed to some extent in my preceding study; A Study on Jhānas, in Bul Gyo Hak Yeon Gu, Vol. 5., 2002. I think this work has a characteristic to intensify my original assertion on the first jhāna with the conformity of Nikāyas.Therefore this work will play a part in the verification on the preceding study. My consistent standpoint is that the insight(vipa- ssanā) and the serenity(samatha) should be a pair in the practice of meditation. The meditator would make the progress of meditation through these two functional elements.Nevertheless, there are some differences between the insight and the serenity. It is the insight that is continually required until the last goal. The serenity would be used as the supporter of the insight within limits. Therefore I would like to say that the essence of the early Buddhist practice theory lies in the insight. When the meditator reaches the deep step of the serenity, his capacity of the insight will be reduced step by step. The serenity is to concentrate his/her mind on one point, that is opposed to the capacity of the insight. That is why the insight would go with the serenity only for some time, and that the first jhāna is the main area to practice the insight. Nikāyas say that vitakka and vicāra are the essential elements of first jhāna, but these two are not found in the other stages of the serenity. These essential elements would be distinctive objects of the insight as well. As a result, it support the fact that the first jhāna is the main area to practice the insight.I insist these points on the basis of Anupadasutta, Mahāmāluṅkya- sutta, Ānāpānakathā of Paṭisambhidāmagga etc. Besides, an analogous content to these Suttas is found out Mahāsatipaṭṭhānasuttanta. These Nikāyas strengthen my thought on the meaning of the first jhāna.