Samatha

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Samatha (Pāli) or śamatha[note 1] (Sanskrit: शमथ; Chinese: 止 zhǐ) is a Buddhist term that

is often translated as the "tranquility of the mind", or "mind-calmness". The Pali
Canon describes it as one of two qualities of mind[1] which is developed (bhāvanā)
in Buddhist meditation, the other being vipassana (insight). Samatha is said to be
 achieved by practicing single-pointed meditation. This includes a variety of mind-
calming techniques. Samatha is common to many Buddhist traditions.

Contents

 1Etymology
 2Samatha and vipassana
 3Theravāda and the Vipassana movement
o 3.1Function
o 3.2Objects of meditation
o 3.3Signs and stages of joy
o 3.4Variations
 4Indo-Tibetan tradition
o 4.1Mahayana sūtras
 4.1.1Dhyana
o 4.2Factors in śamatha
 4.2.1Nine mental abidings
 4.2.2Five faults and eight antidotes
 4.2.2.1Five faults
 4.2.2.2Eight antidotes
 4.2.3Six Powers
 4.2.4Four modes of mental engagement
o 4.3Mahāmudrā and dzogchen
o 4.4Relationship with vipaśyanā
 5Similar practices in other religions
 6See also
 7Notes
 8References
 9Sources
 10External links

Etymology[edit]
The semantic field of Tibetan shi and Sanskrit shama is "pacification", "the slowing or
cooling down", "rest".[2] The semantic field of Tibetan né is "to abide or remain" and this
is cognate or equivalent with the final syllable of the Sanskrit, thā.[3]
The Tibetan term for samatha is shyiné (Wylie: zhi-gnas). According to Jamgon
Kongtrul, the terms refer to "peace" and "pacification" of the mind and the thoughts. [4]

Samatha and vipassana[edit]

The Buddha is said to have identified two paramount mental qualities that arise from
wholesome meditative practice:

 Samatha, calm abiding, which steadies, composes, unifies and concentrates the
mind;
 Vipassanā, insight, which enables one to see, explore and discern "formations"
(conditioned phenomena based on the five aggregates).[5]
The Buddha is said to have extolled serenity and insight as conduits for attaining the
unconditioned state of nibbana (Pāli; Skt.: Nirvana). For example, in the Kimsuka Tree
Sutta (SN 35.245), the Buddha provides an elaborate metaphor in which serenity and
insight are "the swift pair of messengers" who deliver the message of nibbana via
the noble eightfold path.[6]
In the Four Ways to Arahantship Sutta (AN 4.170), Ven. Ānanda reports that people
attain arahantship using calm abiding and insight in one of three ways:

1. They develop calm abiding and then insight (Pāli: samatha-pubbangamam

vipassanam)
2. They develop insight and then calm abiding (Pāli: vipassana-pubbangamam
samatham)[note 2]
3. They develop calm abiding and insight in tandem (Pāli: samatha-vipassanam
yuganaddham), for instance, obtaining the first jhāna and then seeing in the
associated aggregates the three marks of existence before proceeding to the
second jhāna.[7]
In the Pāli canon, the Buddha never mentions
independent samatha and vipassana meditation practices;
instead, samatha and vipassana are two "qualities of mind" to be developed through
meditation. As Thanissaro Bhikkhu writes,
When [the Pāli suttas] depict the Buddha telling his disciples to go meditate, they never
quote him as saying 'go do vipassana,' but always 'go do jhana.' And they never equate
the word "vipassana" with any mindfulness techniques. In the few instances where they
do mention vipassana, they almost always pair it with samatha — not as two alternative
methods, but as two qualities of mind that a person may 'gain' or 'be endowed with,' and
that should be developed together. [8]
Similarly, referencing MN 151, vv. 13-19, and AN IV, 125-27, Ajahn Brahm (who, like
Bhikkhu Thanissaro, is of the Thai Forest Tradition) writes that
Some traditions speak of two types of meditation, insight meditation (vipassana) and
calm meditation (samatha). 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. Calm leads to insight and insight leads to calm." [9]
Buddhist and Asian studies scholar Robert Buswell Jr. states that the most common
meditation method described in the Pāli canon is one where samatha is first done to
induce jhana and then jhana is used to go on to vipassana. Buddhist texts describe that
all Buddhas and their chief disciples used this method. Texts also describe a method
where vipassana is done alone, but this is less common.[10]

Theravāda and the Vipassana movement[edit]

Main article: Vipassana movement
Function[edit]
In modern Theravada, liberation is thought to be attained by insight into the transitory
nature of phenomena. This is accomplished by establishing sati (mindfulness)
and samatha through the practice of anapanasati (mindfulness of breathing), using
mindfulness for observing the impermanence in the bodily and mental changes, to gain
insight (vipassanā (P: vipassanā; S: vipaśyana), sampajañña) c.q. wisdom (P: paññā,
S: prajñā) into the true nature of phenomena. [11] According to the Theravada
tradition, samatha refers to techniques that assist in calming the mind. Samatha is
thought to be developed by samadhi ("concentration"), which is thought to be the ability
to rest the attention on a single object of perception. One of the principal techniques for
this purpose is mindfulness of breathing (Pali: ānāpānasati).[11] Samatha is commonly
practiced as a prelude to and in conjunction with wisdom practices. [11]
According to modern Theravada, mindfulness of breathing leads the practitioner into
concentration (Dhyāna), the domain of experience wherein the senses are subdued and
the mind abides in uninterrupted concentration upon the object (i.e., the breath), if not in
meditative absorption (samādhi). According to modern Theravada, it is the condition for
insight (vipassanā) and subsequently the development of liberating wisdom (paññā). In
Theravada-Buddhism morality (śīla) is understood to be a stable foundation upon which
to attain samatha. According to the Theravada tradition, samatha and vipassanā form
an integral part of the Noble Eightfold Path as described by the Buddha in his core
teaching, the Four Noble Truths.
Samatha meditation and jhana (dhyana) are often considered synonymous by modern
Theravada, but the four jhanas involve a heightened awareness, instead of a narrowing
of the mind.[11] Vetter notes that samadhi may refer to the four stages of dhyana
meditation, but that only the first stage refers to strong concentration, from which arise
the other stages, which include mindfulness.[12][note 3] According to Richard Gombrich, the
sequence of the four rupa-jhanas describes two different cognitive states.[14][note 4][note
5]
 Gombrich and Wynne note that, while the second jhana denotes a state of absorption,
in the third and fourth jhana one comes out of this absorption, being mindfully aware of
objects while being indifferent to it.[15] According to Gombrich, "the later tradition has
falsified the jhana by classifying them as the quintessence of the concentrated, calming
kind of meditation, ignoring the other – and indeed higher – element. [14] Alexander
Wynne further explains that the dhyana-scheme is poorly understood.[16] According to
Wynne, words expressing the inculcation of awareness, such as sati, sampajāno,
and upekkhā, are mistranslated or understood as particular factors of meditative states,
[16]
 whereas they refer to a particular way of perceiving the sense objects. [16][note 6]
Through the meditative development of calm abiding, one is able to suppress the
obscuring five hindrances: sensual desire, ill-will, tiredness and sleepiness, excitement
and depression, and doubt. With the suppression of these hindrances, the meditative
development of insight yields liberating wisdom.[18]
Objects of meditation[edit]
Some meditation practices such as contemplation of a kasina object favor the
development of samatha, others such as contemplation of the aggregates are
conducive to the development of vipassana, while others such as mindfulness of
breathing are classically used for developing both mental qualities. [19]
The Visuddhimagga (5th century CE) mentions forty objects of meditation. Mindfulness
(sati) of breathing (ānāpāna: ānāpānasati; S. ānāpānasmṛti[20]) is the most
common samatha practice. Samatha can include other samādhi practices as well.
Signs and stages of joy[edit]
Theravada Buddhism describes the development of Samatha in terms of three
successive mental images or 'signs' (nimitta) and five stages of joy (Pīti). Pīti is a feeling
of joy, gladness or rapture arising from the abandonment of the five hindrances in favor
of concentration on a single object. [21] These stages are outlined by the Theravada
exegete Buddhaghosa in his Visuddhimagga (also in Atthasālinī) and the earlier
Upatissa (author of the Vimuttimagga).
Five stages of joy:[22]

1. Slight joy (khuddaka piti) - Raises the hairs of the body

2. Momentary joy (khanika piti) - Arises momentarily like repeated flashes of
lightning
3. Showering joy (okkantika piti)- Washes over the body, like waves, again and
again and then subsides
4. Uplifting joy (ubbega piti) - Sensations of lifting of the body into the air
5. Suffusing joy (pharana piti) - Pervades the whole body touching every part -
signals 'access concentration'.
The three nimittas are the preparatory sign, the acquired sign and the counterpart sign.
These are certain mental images, perceptions or sensations which indicate a further
refinement of the state of meditative awareness.
Following the establishment of access concentration (upacāra-samādhi), one can enter
the four jhanas, powerful states of joyful absorption in which the entire body is pervaded
with Pīti.
Variations[edit]
In the Theravada-tradition various understandings of samatha exist. [note 7]
In Sri Lanka samatha includes all the meditations directed at static objects. [24]
In Burma, samatha comprises all concentration practices, aimed at calming the mind.
The Thai Forest tradition deriving from Ajahn Mun and popularized by Ajahn
Chah stresses the inseparability of samatha and vipassana, and the essential necessity
of both practices.
Indo-Tibetan tradition[edit]
Tibetan writers usually define samatha practice as when one's mind remains fixed on a
single object without moving. Dakpo Tashi Namgyal for example, defines samatha as:
by fixing the mind upon any object so as to maintain it without distraction . . . by
focusing the mind on an object and maintaining it in that state until finally it is channeled
into one stream of attention and evenness. [25]
According to Geshe Lhundup Sopa, samatha is:
just a one-pointedness of mind (cittaikagrata) on a meditative object (alambana).
Whatever the object may be . . . if the mind can remain upon its object one-pointedly,
spontaneously and without effort (nabhisamskara), and for as long a period of time as
the meditator likes, it is approaching the attainment of meditative stabilization
(samatha).[26]

Mahayana sūtras[edit]
A number of Mahāyāna sūtras address śamatha, usually in conjunction with vipaśyanā.
One of the most prominent, the Cloud of Jewels Sutra (Ārya Ratnamegha Sutra, Tib.
'phags-pa dkon-mchog sprin-gyi mdo, Chinese 寶雲經 T658, 大乘寶雲經 T659) divides
all forms of meditation into either śamatha or vipaśyanā, defining śamatha as "single-
pointed consciousness" and vipaśyanā as "seeing into the nature of things."[27]
The Sūtra Unlocking the Mysteries (Samdhinirmocana Sūtra), a yogācāra sūtra, is also
often used as a source for teachings on śamatha. The Samādhirāja Sūtra is often cited
as an important source for śamatha instructions by the Kagyu tradition, particularly via
commentary by Gampopa,[28] although scholar Andrew Skilton, who has studied
the Samādhirāja Sūtra extensively, reports that the sūtra itself "contains no significant
exposition of either meditational practices or states of mind." [29]
Dhyana[edit]
Śamatha furthers the right concentration aspect of the noble eightfold path. The
successful result of śamatha is also sometimes characterized as meditative absorption
(samādhi, ting nge ’dzin) and meditative equipoise (samāhita, mnyam-bzhag), and
freedom from the five obstructions (āvaraṇa, sgrib-pa). It may also result in
the siddhis of clairvoyance (abhijñā, mgon shes) and magical emanation (nirmāna,
sprul pa).[30]
Factors in śamatha[edit]
According to Culadasa (2015), "Samatha has five characteristics: effortlessly stable
attention (samādhi), powerful mindfulness (sati), joy (pīti), tranquility (passaddhi), and
equanimity (upekkhā). The complete state of samatha results from working with stable
attention (samādhi) and mindfulness (sati) until joy emerges. Joy then gradually
matures into tranquility, and equanimity arises out of that tranquility. A mind
in samatha is the ideal instrument for achieving Insight and Awakening" [31]
Nine mental abidings[edit]
See also: Ten Bulls
In a formulation originating in the Śrāvakabhūmi section of the Yogācārabhūmi-śāstra[note
8]
 śamatha practice is said to progress through nine "mental abidings" or Nine stages of
training the mind (S. navākārā cittasthiti, Tib. sems gnas dgu), leading to śamatha
proper (the equivalent of "access concentration" in the Theravāda system), and from
there to a state of meditative concentration called the first dhyāna (Pāli: jhāna;
Tib. bsam gtan) which is often said to be a state of tranquillity or bliss. [33][34] An equivalent
succession of stages is described in the Ten oxherding pictures of Zen.[35] The Nine
Mental Abidings as described by Kamalaśīla are:[30][33]

1. Placement of the mind (S. cittasthāpana, Tib. འཇོག་པ - sems ’jog-pa) occurs when

the practitioner is able to place their attention on the object of meditation, but is
unable to maintain that attention for very long. Distractions, dullness of mind and
other hindrances are common.
2. Continuous placement (S. samsthāpana, Tib. རྒྱུན་དུ་འཇོག་པ - rgyun-du ‘jog-pa)
occurs when the practitioner experiences moments of continuous attention on
the object before becoming distracted. According to B Alan Wallace, this is when
you can maintain your attention on the meditation object for about a minute. [36]
3. Repeated placement (S. avasthāpana, Tib. བླན་ཏེ་འཇོག་པ - slan-te ’jog-pa) is when
the practitioner's attention is fixed on the object for most of the practice session
and she or he is able to immediately realize when she or he has lost their mental
hold on the object and is able to restore that attention quickly. Sakyong Mipham
Rinpoche suggests that being able to maintain attention for 108 breaths is a
good benchmark for when we have reached this stage. [37]
4. Close placement (S. upasthāpana, Tib. ཉེ་བར་འཇོག་པ - nye-bar ’jog-pa) occurs when
the practitioner is able to maintain attention throughout the entire meditation
session (an hour or more) without losing their mental hold on the meditation
object at all. In this stage the practitioner achieves the power of mindfulness.
Nevertheless, this stage still contains subtle forms of excitation and dullness or
laxity.[38]
5. Taming (S. damana, Tib. དུལ་བར་བྱེད་པ - dul-bar byed-pa), by this stage the
practitioner achieves deep tranquility of mind, but must be watchful for subtle
forms of laxity or dullness, peaceful states of mind which can be confused for
calm abiding. By focusing on the future benefits of gaining Shamatha, the
practitioner can uplift (gzengs-bstod) their mind and become more focused and
clear.[39]
6. Pacifying (S. śamana,Tib. ཞི་བར་བྱེད་པ་ - zhi-bar byed-pa) is the stage during which
subtle mental dullness or laxity is no longer a great difficulty, but now the
practitioner is prone to subtle excitements which arise at the periphery of
meditative attention. According to B. Alan Wallace this stage is achieved only
after thousands of hours of rigorous training.[40]
7. Fully pacifying (S. vyupaśamana,Tib. རྣམ་པར་ཞི་བར་བྱེད་པ་ - nye-bar zhi-bar byed-pa),
although the practitioner may still experience subtle excitement or dullness, they
are rare and the practitioner can easily recognize and pacify them.
 8. Single-pointing (S. ekotīkarana,Tib. རྩེ་གཅིག་ཏུ་བྱེད་པ་ - rtse-gcig-tu byed-pa) in this
stage the practitioner can reach high levels of concentration with only a slight
effort and without being interrupted even by subtle laxity or excitement during the
entire meditation session.
9. Balanced placement (S. samādhāna,Tib. མཉམ་པར་འཇོག་པ་བྱེད་པ་ - mnyam-par ’jog-pa)
the meditator now effortlessly reaches absorbed concentration (ting-nge-‘dzin, S.
samadhi.) and can maintain it for about four hours without any single
interruption.[40]
10. Śamatha, Tib. ཞི་གནས་, shyiné - the culmination, is sometimes listed as a tenth
stage.
Five faults and eight antidotes[edit]
Main article: Five faults and eight antidotes
The textual tradition of Tibetan Buddhism identifies five faults and eight antidotes within
the practice of śamatha meditation. The five faults identify obstacles to meditation
practice, and the eight antidotes are applied to overcome the five faults. This
formulation originates with Maitreyanātha's Madhyānta-vibhāga and is elaborated upon
in further texts, such as the Stages of Meditation (Bhāvanākrama) by Kamalaśīla.[41]
Five faults[edit]
To practice śamatha, one must select an object of observation (ālambana, dmigs-pa).
Then one must overcome the five faults (ādīnava, nyes-dmigs):[30][42]
1. laziness (kausīdya, le-lo)
2. forgetting the instruction (avavādasammosa, gdams-ngag brjed-pa)
3. laxity (laya, bying-ba) and excitement (auddhatya, rgod-pa). Laxity may be
coarse (audārika, rags-pa) or subtle (sūksma, phra-mo). Lethargy (styāna,
rmugs-pa) is often also present, but is said to be less common.
4. non-application (anabhisamskāra, ’du mi-byed-pa)
5. [over]application (abhisamskāra, ’du byed-pa)
Eight antidotes[edit]
The following eight antidodes (pratipakṣa, gnyen-po) or applications (abhisamskāra,
’du-byed pa) can be applied to overcome the five faults:[30]
for laziness:
1. faith (śraddhā, dad-pa)
2. aspiration (chanda, ’dun-pa)
3. exertion (vyayama, rtsol-ba)
4. pliancy (praśrabdhi, shin-sbyangs)
for forgetting the instruction:
5. mindfulness (smṛti, dran-pa)
for laxity and excitement:
6. awareness (samprajaña, shes-bzhin)
for non-application:
7. application (abhisaṃskāra, ’du byed-pa)
for overapplication:
8. non-application (anabhisaṃskāra, ’du mi-byed-pa)
Six Powers[edit]
Six powers (bala, stobs) are also needed for śamatha:[43]
1. hearing (śruta, thos-pa)
2. thinking (cintā, bsam-pa)
3. mindfulness (smṛti, dran-pa)
4. awareness (samprajaña, shes-bzhin)
5. effort (vīrya, brtson-’grus)
6. familiarity (paricaya, yong-su ’dris-pa)
Four modes of mental engagement[edit]
Four modes of mental engagement (manaskāra, yid-la byed-
pa) are said to be possible:[30]
1. forcible engagement (balavāhana, sgrim-ste ’jug-pa)
2. interrupted engagement (sacchidravāhana, chad-cing ’jug-pa)
3. uninterrupted engagement (niśchidravāhana, med-par ’jug-pa)
4. spontaneous engagement (anābhogavāhana, lhun-grub-tu ’jug-pa)
Mahāmudrā and dzogchen[edit]
Śamatha is approached somewhat differently in the mahāmudrā tradition
as practiced in the Kagyu lineage. As Traleg Kyabgon Rinpoche explains,
In the practice of Mahamudra tranquility meditation ... we treat all thoughts
as the same in order to gain sufficient distance and detachment from our
current mental state, which will allow us to ease naturally into a state of
tranquility without effort or contrivance [...] In order for the mind to settle,
we need to suspend the value judgments that we impose on our mental
activities [...] it is essential that we not try to create a state of tranquility but
allow the mind to enter into tranquility naturally. This is an important notion
in the Mahamudra tradition, that of nondoing. We do not do tranquility
meditation, we allow tranquility to arise of its own accord, and it will do so
only if we stop thinking of the meditative state as a thing that we need to
do actively [...] In a manner of speaking, catching yourself in the act of
distraction is the true test of tranquility meditation, for what counts is not
the ability to prevent thoughts or emotions from arising but the ability to
catch ourselves in a particular mental or emotional state. This is the very
essence of tranquility meditation [in the context of Mahāmudrā] [...] The
Mahamudra style of meditation does not encourage us toward the different
levels of meditative concentration traditionally described in the exoteric
meditation manuals [...] From the Mahamudra point of view, we should not
desire meditative equipoise nor have an aversion to discursive thoughts
and conflicting emotions but view both of these states with equanimity.
Again, the significant point is not whether meditative equipoise is present
but whether we are able to maintain awareness of our mental states. If
disturbing thoughts do arise, as they certainly will, we should simply
recognize these thoughts and emotions as transient phenomena. [44]
For the Kagyupa, in the context of mahāmudrā, śamatha by means
of mindfulness of breathing is thought to be the ideal way for the meditator
to transition into taking the mind itself as the object of meditation and
generating vipaśyanā on that basis.[45]
Quite similar is the approach to śamatha found
in dzogchen semde (Sanskrit: mahāsandhi cittavarga). In
the semde system, śamatha is the first of the four yogas
(Tib. naljor, Wylie: rnal-’byor),[46] the others being vipaśyanā (Wylie: lhag-
mthong), nonduality (advaya, Tib. nyime,Wylie: gnyis-med),[47] and
spontaneous presence (anābogha or nirābogha,
Tib. lhundrub, Wylie: lhun-grub).[48] These parallel the four yogas
of mahāmudrā.
Ajahn Amaro, a longtime student in the Thai Forest Theravādin tradition
of Ajahn Chah, has also trained in
the dzogchen semde śamatha approach under Tsoknyi Rinpoche. He
found similarities in the approaches of the two traditions to śamatha.[49]
Relationship with vipaśyanā[edit]
Dzogchen Pönlop Rinpoche clearly charts the developmental relationship
of the practices of śamatha and vipaśyanā:
The ways these two aspects of meditation are practised is that one begins
with the practice of shamatha; on the basis of that, it becomes possible to
practice vipashyana or lhagthong. Through one's practice
of vipashyana being based on and carried on in the midst of shamatha,
one eventually ends up practicing a unification [yuganaddha]
of shamatha and vipashyana. The unification leads to a very clear and
direct experience of the nature of all things. This brings one very close to
what is called the absolute truth.[50]

Similar practices in other religions[edit]

Meditations from other religious traditions may also be
recognized as samatha meditation, that differ in the focus
of concentration. In this sense, samatha is not a strictly
Buddhist meditation. Samatha in its single-pointed focus
and concentration of mind is cognate with the sixth "limb"
of aṣṭanga yoga', rāja yoga which
is concentration (dhāraṇā). For further discussion, see the
Yoga Sūtras  of Patañjali.

See also[edit]
 Kammaṭṭhāna
 Samadhi
 Vipassanā
 Dhyāna in Buddhism (Jhāna)
Christianity

 Christian contemplation
 Hesychasm
Islam

 Muraqaba

Notes[edit]
1. ^ Also romanized to shamatha, Tib. ཞི་གནས་,
shyiné; Wylie: zhi gnas; English: "calm" or "tranquility"
2. ^ While the Nikayas identify that the pursuit of
vipassana can precede the pursuit of samatha, a fruitful
vipassana-oriented practice must still be based upon the
achievement of stabilizing "access concentration" (Pāli:
upacara samādhi).
3. ^ Vetter: "...to put it more accurately, the first dhyana
seems to provide, after some time, a state of strong
concentration, from which the other stages come forth;
the second stage is called samadhija"[13] [...] "born from
samadhi."[12]
4. ^ Original publication: Gombrich, Richard
(2007), Religious Experience in Early Buddhism, OCHS
Library
5. ^ Gombrich: "I know this is controversial, but it seems to
me that the third and fourth jhanas are thus quite unlike
the second."
6. ^ Wynne: "Thus the expression sato sampajāno in the
third jhāna must denote a state of awareness different
from the meditative absorption of the
second jhāna (cetaso ekodibhāva). It suggests that the
subject is doing something different from remaining in a
meditative state, i.e. that he has come out of his
absorption and is now once again aware of objects. The
same is true of the word upek(k)hā: it does not denote
an abstract 'equanimity', [but] it means to be aware of
something and indifferent to it [...] The third and
fourth jhāna-s, as it seems to me, describe the process
of directing states of meditative absorption towards the
mindful awareness of objects."[17]
7. ^ A 2008 book by Richard Shankman entitled The
Experience of Samadhi: An In-depth Exploration of
 Buddhist Meditation comparatively surveys the
treatment of samatha in the suttas, in the commentarial
tradition of the Visuddhimagga, and among a number of
prominent contemporary Theravāda teachers of various
orientations.[23]
8. ^ This is also found in Asaṅga's Abhidharmasamuccaya.
[32]
 It is also found in
the Mahāyānasūtrālaṅkāra of Maitreyanātha.

References[edit]
1. ^ Thanissaro Bhikkhu 1997.
2. ^ Ray, Reginald A. (Ed.)(2004). In the Presence of
Masters: Wisdom from 30 Contemporary Tibetan
Buddhist Teachers. Boston, Massachusetts, USA:
Shambhala. ISBN 1-57062-849-1(pbk.: alk. paper) p.69.
3. ^ Ray, Reginald A. (Ed.)(2004). In the Presence of
Masters: Wisdom from 30 Contemporary Tibetan
Buddhist Teachers. Boston, Massachusetts, USA:
Shambhala. ISBN 1-57062-849-1(pbk.: alk. paper) p.70.
4. ^ Ray, Reginald A. (Ed.)(2004). In the Presence of
Masters: Wisdom from 30 Contemporary Tibetan
Buddhist Teachers. Boston, Massachusetts,
USA: Shambhala Publications. ISBN 1-57062-849-
1 (pbk.: alk. paper) p.69.
5. ^ These definitions of samatha and vipassana are
based on the Four Kinds of Persons Sutta (AN 4.94).
This article's text is primarily based on Bodhi, Bhikkhu
(2005). "In the Buddha's Words: An Anthology of
Discourses from the Pali Canon," pp. 269-70, 440 n. 13.
Wisdom Publications. ISBN 9780861714919. See
also Thanissaro (1998d) Archived2018-10-13 at
the Wayback Machine.
6. ^ Bodhi (2000), pp. 1251-53. See also Thanissaro
(1998c) Archived 2019-09-01 at the Wayback
Machine (where this sutta is identified as SN 35.204).
See also, for instance, a discourse (Pāli: sutta) entitled
"Serenity and Insight" (SN 43.2), where the Buddha
states: "And what, bhikkhus, is the path leading to
the unconditioned? Serenity and insight...." (Bodhi,
2000, pp. 1372-73).
7. ^ Bodhi (2005), pp. 268, 439 nn. 7, 9, 10. See
also Thanissaro (1998f) Archived 2013-06-19 at
the Wayback Machine.
8. ^ "Thanissaro 1997". Archived from the original on
2010-04-12. Retrieved 2010-01-24.
9. ^ Brahm (2006). Mindfulness, Bliss, and Beyond.
Wisdom Publications, Inc. p. 25. ISBN 0-86171-275-7.
10. ^ Buswell, Robert E. (2004). Encyclopedia of
Buddhism  (PDF). Macmillan Reference, USA. pp. 889–
890. ISBN 978-0-02-865718-9.
11. ^ Jump up to:a b c d "Wallace, A: 'The Attention Revolution',
Wisdom Publications, 1st ed., 2006, p.164". Archived
from the original on 2007-03-12. Retrieved 2007-02-25.
12. ^ Jump up to:a b Vetter 1988, p. XXVI, note 9.
13. ^ Vetter 1988, p. 13.
14. ^ Jump up to:a b Wynne 2007, p. 140, note 58.
15. ^ Wynne 2007, p. 106-107; 140, note 58.
16. ^ Jump up to:a b c Wynne 2007, p. 106.
17. ^ Wynne 2007, p. 106-107.
18. ^ See, for instance, AN 2.30 in Bodhi (2005), pp. 267-
68, and Thanissaro (1998e)Archived 2013-06-19 at
the Wayback Machine.
19. ^ See, for instance, Bodhi (1999) Archived 2010-02-14
at the Wayback Machine and Nyanaponika (1996), p.
108.