Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

Two kinds of Buddhist practices (bhāvanā) are known as principal ways to nibbāna since early Buddhism: Calm (samatha) and insight (vipassanā) or concentration (samādhi, jhāna) and wisdom (paññā). Wisdom that means knowing things as they really are (yathābhūtaṃ ñāṇa) is based on the concentration. In the Theravāda tradition, There are two kind of practitioners: samathayāna which give priority to samādhi and vipassanāyāna which give priority to paññā over samādhi.This study aims at clarifying the meaning of pure-insight (suddha-vipassanā) and its relationship of moment-concentration (khaṇika-samādhi) through the analysis of the relevant accounts of Pāli Nikāyas and their commentaries (aṭṭhakathas) and Visuddhis- magga (Vism) of Buddhaghosa.Two kind of arahatship (arahatta) are found in the early Buddhist literatures: Arahat who liberated in both ways (ubhatobhāgavimutto) and Arahat who liberated through wisdom (paññāvimutto). According to pāli commentaries, there are five kind of arahat who liberated through wisdom. The difference of these arahats due to what kind ofconcentration they depend on. Those are 4 kinds of material concentrations (4 rūpa jhāna) and momentary concentration (khaṇika-samādhi). In these cases, arahat who depend on momentary concentration is called pure insight meditator (suddha-vipassaka or suddha-vipassanyānika).Arahats who liberated through wisdom (paññāvimutto) appear in the some early Nikāya and Chinese Āgama literatures and also commentaries. In these arahats, we can find out there are pure insight meditators who can only depend on momentary concentration.Nowadays, Mahasi meditation method of Myanmar is a kind of pure insight, which can lead to arahatship.