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Etymology [modify] Vipassan is a Pali word obtained from the older prefix "vi-" suggesting "unique", and the spoken root "-passan" meaning "seeing". It is typically equated as "insight" or "clear-seeing". The "vi" in vipassan has many possible meanings, it might imply to' [see] into',' [see] through' or to' [see] in an unique way.' A synonym for vipassan is paccakkha "noticeable to the senses" (Pli; Sanskrit: ), actually "prior to the eyes," which describes direct experiential perception.

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Lhak suggests "greater", "superior", "greater"; tong is "view, to see". So together, lhaktong may be rendered into English as "remarkable seeing", "excellent vision" or "supreme knowledge." This might be interpreted as a "exceptional way of seeing", and also as "seeing that which is the essential nature." Its nature is a luciditya clearness of mind.

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When vipassan is discussed, it is constantly in tandem with, as a pair of qualities of mind which are established. According to  Source , "samatha, jhana, and vipassana were all part of a single path." Norman keeps in mind that "the Buddha's method to launch [...] was by means of meditative practices." According to Vetter and Bronkhorst, made up the initial "liberating practice".

Vetter and Bronkhorst further note that dhyana is not restricted to single-pointed concentration, which seems to be described in the first jhana, however becomes equanimity and mindfulness, "born from samadhi" but no longer soaked up in concentration, being mindfully mindful of things while being indifferent to it, "directing states of meditative absorption towards the mindful awareness of things." Though both terms appear in the Sutta Pitaka, Gombrich and Brooks argue that the difference as two different paths comes from the earliest analyses of the Sutta Pitaka, not in the suttas themselves.

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The suttas contain traces of ancient arguments between Mahayana and Theravada schools in the interpretation of the mentors and the advancement of insight. Out of these debates developed the idea that bare insight is sufficient to reach freedom, by critical the 3 marks (qualities) of (human) presence (tilakkhana), namely dukkha (suffering), anatta (non-self) and anicca (impermanence).