Buddhist meditations are practical exercises to recognize one's own mind. They lead both to a calm mind and to direct recognition of the nature of mind.

An important part of the large variety of teachings on the mind, which Buddha gave during his 45 years of teaching, are the explanations about the especially effective methods of meditation. In Buddhism, meditation is never seen as an isolated mere technique, but it is always connected with the explanations on basis, path, and goal. It is supported by positive actions, developing compassion and wisdom, and practicing a liberating view. The special posture one sits in during meditation, enhances the ability of deep concentration. The final goal of Buddhist meditations is insight into the nature of mind.

Explanations on mind are sometimes called secret. This sounds surprising, since nothing is closer to us than our own mind. But they are not called secret, because the explanations were kept locked away; in fact, mind can be called secret in itself. This is because it is no thing. It has neither colour, form, size, nor taste. And although one cannot find it, it is the basis of all experience. Mind, which sees through the eyes, hears through the ears, experiences and understands, is conscious of all experiences, without seeing itself in the process. Meditation works in a way, that it leads mind to a state, where it can recognize itself. This can be compared to an eye, that sees the world, but only sees itself, when looking into a mirror.

All meditations work on two levels: on the level of Calm Abiding, as well as with Insight into the nature of mind.

The meditation of calm abiding directs mind towards one location, to calm it (Tib.: Shine, Skr.: Shamata). Consciousness is either directed at an item (e.g. a stone or a Buddha form) or it rests on the breath without a form. In this way, you abide in the „here and now” of the present without intention. Thoughts may arise, but you do not follow them. If it happens nevertheless and you slide into past or future, you come back to the object of concentration in a relaxed manner. With the help of this practice mind is calmed. It becomes like the undisturbed surface of a lake, which mirrors everything clearly. This is connected with the experience of clarity and joy. Practice shows its effects in more surplus energy and ease and the growing capability of letting go of disturbing emotions in one’s own mind.

On the basis of Shine/Shamata arises insight meditation (Tib.: Lhaktong, Skr.: Vipassana). It is directed at recognizing the nature of one's own mind. When distracted, mind has no chance to look at itself. Just like the eye, mentioned in the above example, it sees everything that is experienced, without being able to see itself (ignorance). From the state of calm – not being distracted – it becomes possible to look at one’s own mind, the one who experiences. We see, how thoughts and feelings arise in the open mind, how they play there and dissolve again, comparable to waves in the sea, without being something themselves. On the level of direct insight, mind shows its timeless nature, free of all dualist concepts of experience. Thoughts, feelings and sensory impressions are recognized as the free play of one’s own mind.

Meditation on Love and Compassion in the Great Way.

One important practice in the Great Way is the meditation of sending and taking, called Tonglen in Tibetan. In it, we first develop the strong wish, to liberate a person very dear to us from all difficulties and then expand this towards all sentient beings. With every intake of breath we take all beings’problems from them in the form of black light, and when breathing out we send them all happiness in the form of clear light. At the end of the meditation, we imagine all beings to be happy and free from all limitations. After that, we remain in the open nature of our mind for a moment. This meditation creates strong good impressions, develops love and compassion and deepens our knowledge, that suffering is not ultimately real (wisdom). The first phase in meditation is part of concentrating oneself in one direction (Shine), the final phase is insight in the nature of mind (Lhaktong).

Meditation in Diamondway

Phases of calm abiding and insight (Shine/Lhaktong) are parts of Diamondway meditation as well. As a special means, the method of imagining Buddha aspects is added here. The meditation has two phases: the phases of developing and of completion.

When Buddha had gained enlightenment, he showed the absolute qualities of mind as forms of energy and light; in addition, on the level of vibration, he gave the so-called Mantras, which express the unconditioned qualities of mind, like immovability, joy, wisdom, and love, which are our timeless nature.

In the developing phase, the practitioner attunes himself to a Buddha aspect (imagining), by letting it appear as a translucent form in the space in front or above him- or herself. Every detail has a meaning beyond personal motives and points to unconditioned characteristics of one’s own mind. By staying in this imagination with a one-pointed mind (Shine), mind calms itself. Moreover, something happens, that could be described as awakening. By concentrating on the Buddha aspect and its vibration (Mantra), just the same characteristics, which are “embodied” by the form of light and energy, awaken inside our mind. What has always been our timeless nature, is awakened and recognized by means of orienting ourselves towards an “outside” form.

At the end of meditation, the Buddha aspect dissolves into light (completion phase). Just like water flows into water, truth outside and inside become inseparable. The practitioner stays in a state beyond all concepts. Consciousness rests in itself, without being oriented towards anything, and thus, more and more recognizes its own true nature (Lhaktong).
If enough good impressions have been created, and most veils have been removed from mind, then, during the phase of completion, spontaneous insight into the nature of mind is possible. Out of this experience, realized masters describe mind as open like space, bright and clear, and without any limitations, and as well as a spontaneous expression of immovability, joy, and love, which expresses itself for the best of all beings.

With kind permission of www.buddhismus-schule.de