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<br/><br/><br/><br/><br/><br/><br/><br/><br/><br/><br/><br/><br/><br/><br/><br/><br/><br/><br/>
The Sthaviravāda, one of the early Buddhist schools from which the Theravada-tradition originates, emphasized sudden insight:
In the Sthaviravada [...] progress in understanding comes all at once, 'insight' (abhisamaya) does not come 'gradually' (successively - anapurva).[15]
The Mahasanghika, another one of the early Buddhist schools, had the doctrine of ekaksana-citt, "according to which a Buddha knows everything in a single thought-instant".[16] This process however, meant to apply only to the Buddha and Peccaka buddhas. Lay people may have to experience various levels of insights to become fully enlightened.
The Mahayana-tradition emphasizes prajna, insight into sunyata, dharmata, the two truths doctrine, clarity and emptiness, or bliss and emptiness:[17]
[T]he very title of a large corpus of early Mahayana literature, the Prajnaparamita, shows that to some extent the historian may extrapolate the trend to extol insight, prajna, at the expense of dispassion, viraga, the control of the emotions.[18]
Although Theravada and Mahayana are commonly understood as different streams of Buddhism, their practice however, may reflect emphasis on insight as a common denominator:
In practice and understanding Zen is actually very close to the Theravada Forest Tradition even though its language and teachings are heavily influenced by Taoism and Confucianism.[19][note 2]
The emphasis on insight is discernible in the emphasis in Chán on sudden insight,[15] though in the Chán-tradition this insight is to be followed by gradual cultivation.[note 3]
Relation with samatha
See also: Samatha, Samadhi (Buddhism), Dhyāna in Buddhism, Mahamudra, and Raja yoga
In the Theravada-tradition, but also in Tibetan Buddhism, two types of meditation Buddhist practices are being followed, namely samatha (Pāli; Sanskrit: śamatha; "calm") and vipassana (insight).[21] Samatha is a primary meditation aimed at calming the mind, and it is also being used in other Indian traditions, notably Raja yoga.
Contemporary Theravada orthodoxy regards samatha as a preparation for vipassanā, pacifying the mind and strengthening the concentration in order to allow the work of insight, which leads to liberation. In contrast, the Vipassana Movement argues that insight levels can be discerned without the need for developing samatha further due to the risks of going out of course when strong samatha is developed.[22] For this innovation the Vipassana Movement has been criticised, especially in Sri Lanka.[23][24]
Though both terms appear in the Sutta Pitaka[note 4], Gombrich and Brooks argue that the distinction as two separate paths originates in the earliest interpretations of the Sutta Pitaka,[14] not in the suttas themselves.[29][note 5] According to Gombrich, the distinction between vipassanā and samatha did not originate in the suttas, but in the interpretation of the suttas.[14][note 6] Various traditions disagree which techniques belong to which pole.[31]
Vipassanā meditation
See also: Buddhist Paths to liberation
Vipassanā can be cultivated by the practice that includes contemplation and introspection although primarily awareness and observation of bodily sensations. The practices may differ in the modern Buddhist traditions and non-sectarian groups according to the founder but the main objective is to develop insight. [1]
Theravāda
Insight in the Four Noble Truths
According to the Theravada-tradition, Buddhist practices leads to insight in the Four Noble Truths, which can only be reached by practising the Noble Eightfold Path. According to Theravada tradition enlightenment or Nibbana can only be attained by discerning all Vipassana insight levels when the Eightfold Noble Path is followed ardently. This is a developmental process where various Vipassana insights are discerned and the final enlightenment may come suddenly as proposed by other schools.
Vipassanā movement
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