What is Calm Abiding Meditation?
Calm abiding meditation (Pāli: samatha; Sanskrit: śamatha) comprises a suite of Buddhist concentration practices designed to enhance sustained voluntary attention, culminating in an attention that can be sustained effortlessly and for hours on end. The practice of calm (samatha) is one of two branches of meditative cultivation (bhāvanā) within Buddhism, the other being insight (vipassana); calm meditation cultivates concentration (samadhi) and stability within the mind.
It is a method of training the mind to develop tranquility and focus, leading to a state of profound peace and a mind that is ready for deeper insight. The practice involves placing attention on a single object—most commonly the breath—and gently returning attention to that object whenever the mind wanders. Tibetan writers usually define Śamatha practice as when one’s mind remains fixed on a single object without moving.
Origins and Lineage
It is believed to have been practiced by the Buddha himself, and is mentioned in many Buddhist scriptures, including the Pali Canon and the Mahayana sutras. The earliest written references to Shamatha-like practices appear in the Pali Canon (c. 3rd century BCE) and reflect the Buddha’s teachings from the 5th century BCE. The Pāḷi Canon describes it as one of two qualities of mind which is developed (bhāvanā) in Buddhist meditation, the other being Vipassanā (insight).
Originally, Śamatha was developed by abiding in the Jhānas. The later Buddhist tradition also re-introduced single-pointed meditation, which includes a variety of mind-calming techniques, as means to develop calm. Śamatha is common to many Buddhist traditions.
A systematic framework for shamatha practice was codified in the 9th century CE. The “Nine Mental Abidings” is a description of the stages of concentration leading to serenity—shamatha—which is based on the literary works of the Indian yogi and scholar of Nalanda University, Kamalashila (9th century CE). The Tibetan king Trisong Detsen asked Kamalashila to compile a written theoretical justification for the gradual path, which led to the text “Bhāvanākrama”—Stages of Meditation.
How It’s Practiced
In the practice of calm (samatha), various types of meditation objects are used; most simply, one focuses on the breath, paying attention as a breath goes in and as it goes out. The traditional practice of shamatha uses different kinds of supports or anchors for our practice, eventually leading to practicing without supports and meditating on emptiness itself in an open awareness.
The practice begins with establishing proper posture and setting an intention. The purpose of shamatha meditation is to stabilize the mind by cultivating a steady awareness of the object of meditation. Calm abiding meditation develops the mind’s inherent stability, clarity, and strength; we place our attention on the body or the breath, notice when it moves away, and gently return to resting the mind one-pointedly.
In the Visuddhimagga, Buddhagosa presents a list of forty objects of meditation (kammaṭṭhāna), in which different objects are said to be suitable for different types of personalities, and some of the objects are considered to be suitable for more advanced practitioners and some for beginners. Common objects include the breath, a mantra, a visual form such as a Buddha statue, or even qualities like loving-kindness.
The practice progresses through stages. The practice of Shamatha meditation is divided into nine stages, each building upon the previous one. The first four stages—placement, continual placement, repeated placement and close placement—have to do with developing stability; stages five and six—taming and pacifying—have to do with developing clarity.
Calm Abiding Meditation Today
Contemporary practitioners encounter calm abiding meditation through multiple channels. Tibetan Buddhist centers worldwide teach shamatha as a foundational practice, often as the first meditation technique offered to beginners. The Theravada tradition maintains these practices within its concentration (samatha) and insight (vipassana) framework. Secular mindfulness programs, including MBSR (Mindfulness-Based Stress Reduction), incorporate elements of calm abiding, though often without explicit Buddhist terminology.
Retreat centers across North America, Europe, and Asia offer dedicated shamatha intensives, ranging from weekend introductions to traditional three-year programs. Teachers like Alan Wallace have developed extensive shamatha curricula combining classical Tibetan instructions with contemporary scientific understanding. Online platforms now provide guided shamatha sessions, making the practice accessible to those without local teachers.
The practice appears in various lineages with slight variations: Zen traditions may call it zazen when emphasizing breath-counting; Tibetan schools distinguish between shamatha with and without signs (objects); Theravada communities may use terms like “concentration meditation” or specific techniques like anapanasati (mindfulness of breathing).
Common Misconceptions
Calm abiding is not simply relaxation or stress reduction, though these may be byproducts. Pure samatha without vipassana can produce deep states of calm that do not lead to wisdom; a person can become very concentrated, experience blissful jhanas, and emerge from the cushion without any greater understanding of their patterns, their suffering, or their conditioned reactions—the calm feels wonderful but does not transform.
It is not about suppressing or eliminating thoughts. The practice involves noticing distraction and returning attention to the object, not forcing the mind into blankness. Mental activity continues; the training is in not following it.
Shamatha is not the entirety of Buddhist meditation. In fact the two are indivisible facets of the same process; calm is the peaceful happiness born of meditation; insight is the clear understanding born of the same meditation. The Visuddhimagga compares samatha and vipassana to two wings of a bird: neither alone is sufficient for flight.
The nine stages are not typically completed in weeks or months. Traditional sources suggest that reaching the higher stages requires sustained, often full-time practice over months or years in retreat conditions.
How to Begin
Beginners should start with short sessions—even five to ten minutes daily—focusing on breath awareness. Sit in a stable, upright posture with eyes closed or softly gazing downward. Notice the sensations of breathing at the nostrils or abdomen. When attention wanders, gently return it to the breath without judgment.
For structured instruction, seek qualified teachers in Buddhist meditation centers. The Shambhala tradition offers systematic shamatha-vipashyana programs. Insight Meditation Society in Massachusetts teaches concentration practices within the Theravada framework. For Tibetan approaches, centers affiliated with major lineages (Gelug, Kagyu, Nyingma, Sakya) provide authentic instruction.
Recommended texts include The Attention Revolution by B. Alan Wallace, which presents a comprehensive modern approach to the nine stages. The Path to Tranquility by the Dalai Lama offers accessible instruction. For classical sources, Kamalashila’s Stages of Meditation (Bhāvanākrama) and the shamatha sections of Tsongkhapa’s The Great Treatise on the Stages of the Path provide authoritative frameworks.
Online resources include guided sessions from teachers like Yongey Mingyur Rinpoche and Tara Brach, though in-person instruction is preferable for addressing obstacles and refining technique.