Ведомая медитация на пустоту (2000, Гоа), занятие 1

[Говорящий 1]
A lot of people ask me about an emptiness meditation that you can practice and so we'll do one today. Actually Venerable Greg's fault. And then somebody else asked me about the preliminaries to meditation.

So we'll do both. You can't really meditate well unless you do the preliminaries well. It's like warming up before a race.

And I think a lot of people don't meditate well or their meditation doesn't come out right because they don't know the preliminaries. So we'll do both today. The first preliminary, I mean in general it would be to wake up, have the right motivation before you get out of bed, which is I'm going to die today and I'm going to only do the things that are important for a person who's going to die this afternoon.

And then go wash your face, blow your nose out very strong because you can only, you should only breathe through your nose and then brush your teeth, make sure your mouth tastes good, try not to eat, maybe take something warm to drink or juice, what you like. And then clean up your room, make a sacred space somewhere in your, in where you live that's only used for meditation. And then set up an altar with a representation of how Buddha thinks, which is a stupa and a representation of how Buddha speaks, which is a book, and then a representation of how Buddha acts, which would be a Buddha statue and then, or a painting.

And then make sure you have a comfortable seat with one seat under your thighs and knees and ankles because that's where pain builds up if you don't have something soft under it. And then scripture says another seat under your rear end probably, yeah, especially the back of your rear end. And try different seats and find the one that's best for you.

The one I'm using right now, you should check it out. I really like it. I've been looking for 20 years and this one works really good.

Then get yourself into what's called the seven or eight part posture and basically straighten your back very straight. I find it helpful to think of pushing the cushion down with my rear end that I'm trying to push against the cushion. And then shoulders should be level, horizontally.

And then if you're doing a half lotus, you put your left leg down on the ground on the cushion and you put your right ankle over the left thigh. If you're doing a full lotus, you do the reverse, which is bring up your left foot first tight against your hip and then bring your right foot over and bring that up tight. And it's important to keep your mouth relaxed and your face muscles relaxed.

And you can leave your eyes open or closed, either way. If you're sleepy, you might want to crack them open a little bit. If you get distracted easily, you might want to close them.

If you open them, the text says, keep them loosely focused in the plane of the nose. And then some people mistranslated it and said, focus on your nose. And there's all these cross-eyed Western notes.

Somewhere around here, you just loosely focus your eyes on nothing. And it's good to look down like that. But while you're looking down, don't point your head down.

Keep your head up straight like a soldier. Then your left hand should go down in your lap first and then your right hand down on top of that. And by tradition, join the thumbs.

If you get distracted trying to keep them up, then just keep them down like that. And you should always try to breathe through your nose. And you would make some prostrations to your altar and then sit down on your cushion and take position.

And then start your breath. This is the real meaning of breath meditation. It's called Ujjumu.

It's found in the Abhidharmakosha. And you just watch it for ten breaths. You count the out-breath as the first half and the in-breath as the second half.

And you count ten breaths like that. If your mind wanders to another object in a big way, you have to start over. If someone slams a door and you hear it and you come back right away, you don't have to start over.

So try now to count ten breaths. Natural. Don't try to hold them.

Just in and out. Long, comfortable, deep breath. If you lose count, start over again.

If you're honest, maybe you have to start over a few times. The point here is to get your mind out of try really hard not to move after you take your position. The first preliminary is to take refuge, which is to put all your faith and trust in another object that they could help you about something that you're afraid of.

And the best refuge is the Dharma jewel. The ultimate Dharma jewel is the direct perception of emptiness. So what I often do during this taking refuge is to think of a problem that I might be facing today and then anticipate taking refuge, which is to understand the emptiness of the person that I might have a problem with or the situation that I anticipate having a problem with.

And I take refuge in advance because it's only the reacting with an understanding of emptiness that can really protect you. That's the only real protection. So I try to think of some problem I might have today.

I take, I do a role playing and I prepare my refuge in advance, which is to think of them in the right way that I'm seeing this problem because it's something I did in the past. And the way to address this problem is not to repeat what I did in the past. So I take refuge.

I usually try to do each preliminary for about 10 breaths. It's important not to do it for much shorter. And if you do it for much longer, you'll run out of meditation time.

Next preliminary is taking about bodhicitta. And it's important to be specific. Think about one person you know who's having a problem, mental or physical.

Imagine how you could help them in a temporary way and how you could help them in an ultimate way. The next preliminary is to invite a holy being to be with you while you meditate. And it could be anyone that you truly consider holy.

It could be His Holiness the Dalai Lama. It could be Lama Sepa. It could be another Lama.

If you're new to Buddhism or if you have strong grounding in another religion like Christianity, it could be Jesus. It doesn't matter. Someone that you feel to be a very holy, truly a holy person, imagine that they come to meditate with you.

I like to picture them in front of me. By tradition, it's at eye level. They're on a throne.

Sometimes I like to picture them more intimate that they're just sitting in front of me meditating with me. And first try to get their outline straight. Then try to get their color straight.

Then try to get the subtle movements of a body like the chest rising and falling with the breath. The eyes shifting slightly. And then try to get the other objects of the senses.

Try to hear their breathing. Try to smell the fragrance from their bodies. Try to feel the warmth coming from their bodies.

Like visualize a whole person and don't visualize a thangka. Then you do a second prostration. This one is mental.

The first one was before you sat down. And the way to do a mental prostration is to try to think of some extraordinary quality of this being that you would like to have. If I visualize Jesus, it's very easy to think that I would like to have that kind of compassion or love for other people.

If I visualize Mama Serpa, I'd like to be able to stay up all night and work for people 24 hours a day and admire some quality of them. And that's a mental prostration. Something specific.

The next preliminary is to make them an offering. And the classic one is Samantabhadra's offering cloud. And you imagine the whole sky covered with flowers, beautiful flowers and offer to them.

I enjoy offering the ocean at sunset and a forest or something like that. They say things that are owned by you and things that are owned by no man, like the forest or the sky. And picture that and offer to them.

One of the sweetest kinds of offering is your own good deeds. And you can offer them all the efforts you're making at this course, for example. Or you can even offer something good you're going to do today.

And that's called Drupadshabha, which is the offering of your own practice. The next part of the meditation preliminaries is to try to remove some of your bad karma that might block you from having a good meditation. And that involves thinking about something specific you've done in the past.

And I like to work with the last 24 hours. Something negative I did. And think about it.

Bring it up to mind. Think of the specific place you were standing. Think of who was next to you.

Think of how you turned to them. Think of what you said. Think of the reaction in their eyes.

And try to play back the tape of something negative that you said or did or thought about someone. And if you know the four powers, you can run through the four powers here. If you don't, we're going to go through it later.

Something specific from the last 24 hours. It doesn't have to be a major thing, but it has to be clear and something you'd like to purify. Something negative karma you'd like to remove before you try meditating.

The next step is very important. Westerners tend to be good at confessing and feeling guilty, but not too good at rejoicing. And the next preliminary is to rejoice.

Think about something good you've done in the last 24 hours, especially. Play back the tape very specifically. Imagine where you were, what you did, what you said, what you thought.

And be happy about it. At this point, you should be by the end of this one, you should be smiling a little bit or something, because you're just really happy about something you did. It's also good at this point to rejoice in the good deeds of other people like His Holiness or Lama Zopa.

And all the scriptures say that you get like 10% of their good karma by just by being happy about what they're up to. So that's a really easy way to collect great good karma. So think about something good you're doing nowadays.

Be happy. Pabongka Rinpoche used to say, you can't think of anything else. You can think about the fact that you made it here, and you're still alive.

And then be happy about that. And the next step is to ask the Lamas for their blessings. And you picture a Lama, it could be the Lama in front of you, it could be some other holy beings, and you ask for their blessing to change your ability to practice and meditate.

And Jetsun Kapa used to spend almost half his time doing this, so it must be important. And I like to visualize all the Lamas, like, you know, whatever book I'm studying right now, you could visualize Subuddhi, you could visualize Lord Buddha, you could visualize Choney Lama, who wrote the commentary. And also, it could be Lama Yeshe, Lama Zopa, you know, it could be someone who was your Lama 20 years ago, who's not here right now.

It doesn't matter. And ask them to bless your mind. It's good to picture some kind of light coming out of their heart into your heart.

The last preliminary here is to think of the teachers and fellow Dharma students and the other people in your life who affect you in a good way, inspiring people, and pray for their long life. Like the great Lamas in the world, like His Holiness the Dalai Lama or Lama Zopa, and pray that they stay with us for a long time, and ask them not to leave. And then down to your personal teachers, and then the people around you who are practicing well, and who inspire you to practice.

And then especially just plain good people that you meet in the world who are Buddhist or not Buddhist, but pray that those kind of people could be around you, inspire you, help you. I like to think of one or two specifically. That concludes the preliminaries.

This is a good place to shift around, scratch yourself, move your legs, get more comfortable, because you're about to start the real meditation. If you have trouble crossing your legs, for God's sake, sit in a seat, okay? Sit in a chair.

The point is not that you look good from the outside. That doesn't affect your meditation at all. If you're concentrating on how bad your knees hurt, then you won't be able to meditate.

Nobody's going to be watching you meditate. If they're watching you, they'll do their own meditation. Then we'll start an emptiness meditation.

This is based on a thing called Mahamudra. Mahamudra has many meanings. There's a secret Mahamudra.

There's an open Mahamudra. There's a Galupa Mahamudra that was taught by the first Panchen Lama. It started with the first Panchen Lama.

We're going to take meditation from there. Basically, in Galupa teachings, the Mahamudra refers to the direct perception of emptiness, whether triggered by a logical process or by tantric practices. We're going to do it through a logical process, and then someday you have to try to learn the tantric one.

We'll go through six steps in the meditation. These are six different kinds of emptiness that Lord Buddha himself taught. They correspond to different ones of the four great schools of ancient India, which is the Abhidharma schools, which are called Vaibhashika, the logic schools, which are called Sautrantika, the mind-only school, and then the middle-way schools, the Madhyamika schools.

In the middle-way schools, we'll have two different meditations, lower middle-way and higher middle-way. So a total of six different versions of emptiness. In fact, it's the way he taught emptiness which distinguishes the schools primarily.

And the nice thing about the first Panchen Lama's approach to things is that he would often teach the wrong way first, and then show you what's wrong with it afterwards, so that when you start meditating on emptiness, you can avoid all the most common traps. So it's a brilliant way to do it. The first five ways, all the way up to the lower middle-way school, Madhyamika school, of meditating on emptiness are technically wrong, but Lord Buddha taught them.

And the proponents of each school defended them heartily against other schools, like mind-only school would say that the middle-way school was crazy. So we're going to go out through those six presentations on emptiness, one by one. But be aware and be sensitive to the fact that only the last one is true emptiness.

The meditation goes like this. In each case, you have to get to a perception of emptiness. To get to a perception of emptiness, Master Satyadeva said, which means, until you can identify what the thing is empty of, you can't see emptiness.

So, for example, if you wanted to perceive the emptiness of a two-headed purple 40-foot elephant under this tent, first, you'd have to identify a two-headed 40-foot elephant. Now, that involves imagination because no such thing exists. So that's the game we're in today.

You have to imagine a self-existent thing, a dak, an atman, a self, and then you have to go through the exercise of cancelling it, and that's how you get to emptiness. So we'll have six different versions of emptiness, and for each different emptiness there'll be the thing that it's empty of. You see, you cancel that thing, you cancel a two-headed purple elephant, and you reach the emptiness or the absence of a two-headed purple elephant under this tent.

So we're going to have six kinds of emptiness and six kinds of impossible self-natures or impossible self-existent objects. And that's how you do this meditation. It's important to go through the first five because these are very, very interesting, very compelling presentations of emptiness that help you reach the sixth one, but which are not the ultimate one.

The sixth one, Madhyamika Prasangika, the highest middle way version of emptiness, is the one that triggers the path of seeing. It is the one that you will use during your tantric practice to become a tantric deity. So that one's really important.

So here we go. Get ready to meditate. This is called a cegam, or a problem-solving meditation, analytical meditation.

The first school is Vaisakha, Abhidharma schools. They say that the dak, the self-existent thing, is a dak-cig-lang-wang-cig-dak. It means, mainly, it refers to something which is unchanging, permanent.

It's always going to be the same way. Now we've got to pick something to examine. You have to choose something to examine its emptiness.

And you can take your finger, you can take this tent, you can take your last time you got angry. In Mahamudra, you classically take part of your mind, like your feelings. I suggest you do that later.

What I found useful at the beginning, before you move to that, choose as your meditation object some kind of problem you're having with another person, some kind of mental affliction you have. Pick like, for example, a person that you have trouble with, that you tend to get angry towards them, or upset towards them. And try to picture that person clearly right now.

Choose a person, or a thing that you have a problem with. And we'll do the emptiness meditation on them, because that's the use of meditation, of emptiness. Now we'll do the emptiness meditation on them.

Number one, Bhai Bhashaka, Abhidharma way. The self that doesn't exist. The person who causes you a problem that doesn't exist.

Is one who could be permanent, or always the same. So now, imagine this person as you do when you're angry, and it seems that they could never change. It seems like they could never be repaired.

And that's grasping to a self-existent person in the Abhidharma system. So try it out. Try to trigger a moment of ignorance towards this person.

It's very easy when you're angry at them. This person is bad, they could never change. They're always going to be bad.

They're always going to be irritating me. And hold them to be unchangeable. And that's the first kind of ignorance.

They could never become a tantric deity or anything like that. They could never become your friend. Now practice looking at them with the emptiness of that.

Practice looking at them and understanding that there is no such person who could never change. And that it was ignorant to hold on to that. And now cancel that, and reach the emptiness of that person.

Which is really the fact that they are changeable. In fact they will change whether you like it or not. Six months from now you probably won't remember them.

The person who's giving you the most trouble in your life right now, a year from now you probably have difficulty remembering what it was that upset you. And focus on them that way. Then we'll go on.

Normally you wouldn't want to go this fast and you might want to concentrate on just one of these emptinesses. But I want you to get all of them today. Number two.

Satrantika, second school, logic school's version of what it is to be self-existent. Let's say, Rangyatubadze Gidupa. Rangyatubadze Gidupa means self-standing of substantial.

But the commentaries, the great commentaries like by Chankya Rupi Dorje explain that this means the belief that things are under your control. For example that you have control over the parts of your body. There is a you who runs your body.

I like to think of a guy running a big crane and he's sitting in this little glass box and he's pulling the levers. And to believe that you have that kind of control over your body and your mind in the present moment is is to be ignorant or to hold on to a self-existing thing in the second school. So focus again on this person who bothers you.

I like to try to think of an actual incident I had with them where we were exchanging hard words and imagine ignorance about that situation. To believe that you could control the situation, to believe that you could make them be the way you want in the present moment. The reason I say in the present moment is of course if you purify your old bad karma and collect new good karma you do have control to change them.

But in the present moment you don't have control. The karma has ripened and you don't have control over how they look to you or how they sound to you. That's out of your control now.

And the best you can do is to react properly for future karma. To believe that you have control over your body is a myth. You think you do because you can wave your arm when you think to wave your arm but you can't tell me if your body will be moving tomorrow.

You can't tell me if the clothes you have on right now will be on you or on some other person tomorrow. You don't have control. You don't own these things in any sense.

You don't control your clothes. You don't control your body. You can't tell me that you're going to be sitting here tomorrow.

You can't tell me that we won't give away your clothes tomorrow to some Indian person nearby here because you died last night. You don't have that kind of control or ownership. So first imagine a tough situation with them and try to get in touch or in tune with that feeling you have that you could talk real fast or do something and control the situation which is a kind of ignorance.

Now cancel that self-existent object, that wrong idea about it and focus on the person and realize that you don't have ownership or control of this situation. It's important to try to say the right thing back to them. It's important to try to be calm and patient with them but how they react to that is out of your control.

It's something that's going to be a part of your life. Next word though we're on to mind only. Mind only is really beautiful and they have a lot of different versions of emptiness but we'll talk about two of them.

The first one is called Sukta Suktsum Jitsamadze Shengitonga which means the subject and the object in any particular situation have come from the same karma. Meaning when a person is causing you a problem and you're having an angry conversation with someone it's important to realize that you have created you have brought into the room both you and that person and in fact they're in the mind only school they're from the same karmic seed. You are really just watching a part of your consciousness called Kunshinabhashepa you your perception of yourself and the person that you're angry at are both being created are both different parts of a single part of your mind and you're actually getting angry it's like shooting your toe with a gun.

[Говорящий 2]
Okay?

[Говорящий 1]
You're actually getting angry at something which is being produced by your own mind and that part of your mind is also producing your self, your perception of you. The implication here is that there's no accidents there's no coincidences you have met this angry person they have come into your room because you created yourself to be in the room and you created them to be in the room. So first pretend that you don't understand that and be ignorant about it and try to get in touch with your feeling of anger or frustration or blame of this other person for invading your room invading your happiness they exist out there they have control over themselves they were created by themselves they've barged into your reality and they are ruining your day and pretend that you don't realize that they're being created by that you and them were brought into the room by your own karma that would be ignorance according to one explanation in the Mind Only School. Now practice the emptiness of that object I mean now practice seeing them and yourself as having been brought into the room by one karma that you created and in fact in a deeper way your perception of yourself and your perception of them is coming from one seed in your mind you're actually just watching an expression of karma in another part of your own mind and you can't blame them anymore okay think of how useful this would be in during an argument okay if you truly appreciated that you've created this person and you brought them into the room there's no one else to blame by the way all these understandings melt away in a moment of anger now we'll go to second Mind Only we're up to number four by the way that's the idea a higher a different idea of emptiness in their school normally when you have an argument it's because two different people are focusing on the same object and having a different perception of it for example I often have arguments with my students about what's the best song to play on the radio or on the tape recorder and I'm having a perception of I'm I'm thinking of something as a good song and they're also thinking of something as a good song but it's not the same object okay like they look at the object that I call my favorite song and to them it's they call them 80s love songs they make fun of me because I'm older okay so they're they're perceiving it as something not very good and I'm perceiving it as something good the ignorance in this case believes that the word or idea of favorite song applies inalienably to Neil Young okay like it believes strongly that the idea of favorite song or good song is applies to Neil Young and it can't appreciate the fact that to someone else the word favorite song or good music doesn't apply to Neil Young at all okay and that's what we call the fact that words don't apply to their objects self-existently

[Говорящий 2]
okay

[Говорящий 1]
meaning the way they apply words to objects and the way I apply words to objects are up to our individual perceptions and there is no such thing as good music it's just what you see to be good music and it's what I see to be good music so first practice ignorance remember this moment of anger you had at someone I can think of a specific case recently for myself and think about the thing you were fighting about and try strongly to recreate ignorance about that object say I can't believe that this other person doesn't perceive the truth that I'm right and that the way I see this thing is correct and I can't believe that they don't recognize the truth actually there is no truth right but practice being ignorant practice thinking I can't believe they don't see the way we should do this thing now we'll practice the emptiness of that non-existent self-existent thing ok we'll focus on the thing we were arguing about like which song to play and appreciate the fact that the word good song doesn't apply self-existently to Neil Young and they don't use that word for Neil Young and therefore that word is not automatically something that belongs to Neil Young and then appreciate that fact and think about that fact what this boils down to is not judging other people allowing for differences of opinion because they truly are not conceptualizing the thing the way you are and then a lot of the problems in the world would be lessened if you appreciate that they don't perceive it at all the way you perceive it and their perception is valid and your perception is valid and you're going to have to work it out together this brings us up to the middle way schools we're going to talk about the lower middle way school called independent school it's photographic their idea of a self existent thing is ... means you're starting to get close to the highest view of emptiness the lower middle way school says that other schools are wrong the lower schools are wrong like mind only on down meaning Abhidharma logic schools and mind only schools are wrong because they think that things only come from their own side but we lower Majjhimika are more sophisticated and we understand that 50% of an object comes from its side and 50% comes from your side ... means the existence of things is predicated upon their being present a person with a state of mind which is not affected by hallucinations or drugs or something like that ... means for that thing to be able to exist from its own side without the presence of that mind is impossible so first pretend you know in the monastery they say put on that hat put on their hat which means take their uniform on for a few minutes put on the uniform of the lower Majjhimika school look at the person who is giving you a problem and imagine that it has nothing to do with you they are coming from their own side ok and the problem is a problem from its own side ok and anyone who walked in the room would see it as a problem from that side it's a problem no matter how I think about it it's a problem from its own side this person is a problem now cancel that problem that comes from its own side and you'll reach the emptiness of that and that's emptiness in this school one of the kinds of emptiness they actually have three different kinds but here's one this is their highest now imagine that this problem is a problem because it appears to be a problem from its side and because I'm agreeing to make it a problem you see what I mean my unaffected state of mind is buying into the idea that there's going to be a problem so the thing appears as a problem and I agree to treat it as a problem by the way the implication here is that if 50% of the reality of a problem is coming from your mind which is what this school is saying then Lama Serpa's great book transforming problems into opportunities it very much fits that idea in the lojong practices that there is no such thing as a problem from its own side until you agree to make it a problem until you see this person as a problem it's not a problem if you asked a student lower middle way school if a tree fell in the forest did it fall they'd say no until someone's there to see it the problem's not a problem until you agree to see it as a problem so practice now wisdom with this problem that says there's no such thing as a thing which is a problem from its own side I could just as well turn this into an opportunity now where can I how can I do that I used to do this in business we used to make major hundreds of thousands of dollars of mistakes buying the wrong diamonds or something like that and then we would sit down and figure out a way to use these diamonds in a new product and then suddenly that new product would sell more than the old product and the boss would think I was setting this up you take a problem and try to turn it into an opportunity so go back to the person you're having a problem with see if there's any way you could use this problem as an opportunity is it possible that this person who keeps bothering you is actually the very best practice you're doing nowadays and if they weren't around you wouldn't have any opportunity to improve your worst mental affliction okay highest school and then we'll finish I'm sorry to keep you so long but we couldn't get through them all any other way that's about as fast as you can do it Marimika Prasangika highest school this is the one that's accepted by everybody Nagarjuna Jatakapa Arya Nagarjuna Jatakapa all the Dalai Lamas highest for seeing emptiness directly highest for practicing tantra they say Mingde Taktsam Mayimba okay Mingde Taktsam means I'm going to imagine a self-existent person here and they come from their own side like the Buddha okay they are a bad person from their own side okay it doesn't depend on me they are just bad it's nothing that I've created it's nothing I was responsible for it's nothing that my mind is making me perceive they are bad from their own side I have some students come and say that sounds like some of the earlier ones it should sound like some of the earlier ones Buddha is building you up Buddha is trying to get you to number six so he's giving you clues along the way and the number six is the ultimate try to focus on the person that you like the least and imagine that it's not a mental image in your mind which your karma is making you see from a few clues remember the pot the aluminum pot thing there's a couple of sticks there's a round thing there's a couple of noises coming out this hole and your mind is making you see something you don't like so switch it around now and see them with wisdom you see see that you know scientifically speaking this is just a jumble of arms and I'm sorry cylinders and holes and colors and my mind due to my own unique past karma is making me see this person as a negative person as an angry person and now the punchline and that's the end of the meditation so the last thing in the world I want to do is get angry at them because I don't want them to come back I don't want to see this person again I'd like them to exit my reality and so that even though I know I can't control things in the present I refuse to respond negatively then you come out of the meditation and you close the meditation you focus on the holy being in front of you you say you know I'd really like to be like you and would you mind just moving into my body for today so I could be influenced by you all day and in the scriptures it says they they crack this big smile they say oh that'd be wonderful and then you say okay please come and they start to rise up in the air and they're getting smaller and smaller and they rise over your head and they turn around to face the same way as you they're still sitting cross-legged and they come down real soft on the top of your head and they keep shrinking until they're like an inch high and then you prepare a room for them it's at the level of your heart they say heart in the scriptures but what they explain later is that it means a small little chamber at the level of your heart behind your heart about a half inch or a little closer to your backbone and you know it's about the size of a pea and inside it looks the size of a very large room so from the outside it looks like a pea but when you get your mind inside it it looks like a very nice comfortable room and there's this beautiful lotus flower and on top of that there's this beautiful cushion made of the sun rays itself and picture that little little room like get it ready for them and then you bring them down like an elevator you imagine that there's a shaft coming like as wide as a straw it's coming down from the top of your head to that place at your heart and they are slowly moving down it and you can feel the warmth of their body and the light from their body is moving down it's coming down like an elevator shaft right in front of your backbone straight down and then finally they pop into that little pea room and they sit in that very comfortable cushion and then picture them there and all day long I like to see them like in my blood stream you know there's like the light from their bodies and the warmth from their bodies is spreading throughout my body all day and the intelligence and compassion you know if you imagine Mama Sopa's intelligence and compassion is just filtering through your blood all day moving through your body all day he's there all day and particularly when you have a really bad time like you're having a little crisis you can focus on that pea and kind of knock on the outside of the pea and he says come in and you come in and suddenly it's this big room and there's Mama Sopa and he's very happy and you know it helps to calm yourself down a little bit then you imagine these light rays coming out of that pea out of their heart and then out of your heart out of your chest and going out and touching all the people in the world and helping them during the day and that's the dedication of the good karma it's a very good karma to meditate on emptiness as you'll see today and tomorrow it is the most powerful karma you can collect and you're sharing it with other people and praying that it could make them happy also and that's the dedication so at the end of the meditation do that then you say we'll do the dedication prayer do the meditation at first on a problem especially on a person that you're having problems with and then later real mahamudra would be to focus on your feeling about the problem and meditate on that ok see you later