This study attempts to clarify the concepts of Buddhistic practice, samatha, vipassanā, samādhi, sati, jhāna-samādhi, sati-patthāna, and systemize them in a single practical system. For the purpose, this paper includes the critical investigation into the hot debate on the Buddhistic practice in Korea after 2000. On that ground, the distinction between the two kinds of concepts about practice is suggested: the concept of form (method) of practice, and the concept of matter (content) of practice. It is demonstrated in the study that samatha and vipassanā belong to the former kind (method-concept) and sati-patthāna and jhāna-samādhi belong to the latter (content-concept). As a further investigation, explanation of the four steps of sati-patthāna is given on one hand and four steps of jhāna and four steps of samādhi and one last step of extinguished samādhi is provided on the other. In conclusion, this study tries to show how sati-patthāna and jhāna-samādhi correspond to each other, and organize them in one system. Finally, this paper closes in contemplation of the meaning of the systemized theory of Buddistic practice.

This study attempts to clarify the concepts of Buddhistic practice, samatha, vipassanā, samādhi, sati, jhāna-samādhi, sati-patthāna, and systemize them in a single practical system. For the purpose, this paper includes the critical investigation into the hot debate on the Buddhistic practice in Korea after 2000. On that ground, the distinction between the two kinds of concepts about practice is suggested: the concept of form (method) of practice, and the concept of matter (content) of practice. It is demonstrated in the study that samatha and vipassanā belong to the former kind (method-concept) and sati-patthāna and jhāna-samādhi belong to the latter (content-concept). As a further investigation, explanation of the four steps of sati-patthāna is given on one hand and four steps of jhāna and four steps of samādhi and one last step of extinguished samādhi is provided on the other. In conclusion, this study tries to show how sati-patthāna and jhāna-samādhi correspond to each other, and organize them in one system. Finally, this paper closes in contemplation of the meaning of the systemized theory of Buddistic practice.