A Daily Meditation

and other daily practices including

Blessing the Speech and Daily Mantras
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Prac ce Requirements:
Anyone may perform the prac ces in this book.
 Contents
A Daily Medita on 5
Blessing the Speech 12
Daily Mantras 16
 A Daily Meditation 5

A Daily Meditation
Transforming the Mind into Bodhichitta
for This and All Future Lives

“Blessing the Speech” on p. 12 can be done before or a er

A Daily Medita on.

At the beginning of each day, a er opening your eyes, in order for all
the ac vi es of your body, speech, and mind, such as hearing, thinking,
and medita ng, as well as walking, si ng, sleeping, working, and so on
– un l enlightenment is achieved and un l death, especially today – not
to become causes of suffering and to become causes of happiness, and
especially for them to become causes to achieve buddhahood (that is, for
them to become a method for accomplishing benefit and happiness for all
sen ent beings), here is a method for transforming the mind into Dharma
and especially bodhichi a.

A Direct Meditation on the Graduated Path

Containing All the Important Meanings
By Dorje Chang Losang Jinpa
Lama Zopa Rinpoche says that as an alterna ve to this lam-rim
prayer, bodhichi a can also be generated with other more exten-
sive lam-rim prayers.

Essence encompassing all the buddhas,

Originator of all the holy Dharma of scripture and realiza on,
Principal of all the aryas intending virtue:1
In the glorious holy gurus, I take refuge.
6 A Daily Meditation

Please, gurus, bless my mind to become Dharma,

Dharma to become the path,
And the path to be without obstacles.2

Un l I achieve buddhahood, please bless me

To be like Shönnu Norsang and Taktungu
By devo ng myself correctly to the virtuous friend
with pure thought and ac on,
Seeing whatever is done as pure,
And accomplishing whatever is said and advised.

This is how to correctly devote to the virtuous friend, [which is

the root of the path to full enlightenment].

Please bless me to see that this greatly meaningful body

with freedoms and richnesses
Is difficult to find and easily perishes,
That ac on and result are so profound
And the suffering of the evil-gone transmigratory beings
is so difficult to bear.
Thereby, may I take refuge from the depths of my heart
in the Three Rare Sublime Ones,3
Abandon nega ve karma, and accomplish virtue
according to Dharma.

This is the graduated path of the lower capable being.

In dependence on that, even if I achieve the mere higher rebirth

of a deva or human,
I will s ll have to experience suffering endlessly in samsara
Because of not having abandoned, and being under
the control of, the disturbing thought obscura ons.
Therefore, by reflec ng well upon the way of cycling
in samsara,
 A Daily Meditation 7

Please bless me to con nuously follow, day and night,

The path of the three types of precious trainings –
The principal method for becoming free from samsara.

This is the graduated path of the middle capable being.

In dependence upon that, even if I achieve mere libera on,

Since there is no sen ent being of the six types who has not
been my father and mother,
Please bless me to turn my mind away from the lower happiness
of nirvana.
Thinking, “I must fulfill their purpose,” may I generate
precious bodhichi a
By equalizing and exchanging myself with others,
And follow the conduct of the conquerors’ sons,
the six paramitas and so forth.

This is the common graduated path of the great capable being.

Having trained my mind in the common path in that way,

Even if I have to experience the sufferings of samsara
for a long me, it will not upset me.
However, by regarding sen ent beings with extraordinary
unbearable compassion,
Please bless me to enter the quick path of
the Vajrayana teachings.
By protec ng my vows and samayas more than my life,
May I quickly accomplish the unified Vajradhara state
In one brief life me of this degenerate me.

This is the graduated path of the secret mantra vajra vehicle of

the greatest capable being.
8 A Daily Meditation

Then recite the following verses and meditate on the Guru

entering your heart:

May I not arise heresy even for a second

With regard to the ac ons of the glorious Guru.
May I see whatever ac ons are done as pure.
With this devo on, may I receive the Guru’s blessings
in my heart.

Magnificent and precious root Guru,

Please abide on the lotus seat at my heart,
Guide me with your great kindness,
And grant me the realiza ons of your holy body, speech,
and mind.

Then recite the following verses on how to live your life

for sen ent beings:

From Kadam Geshe Langri Thangpa’s

Eight Verses of Thought Transformation
Determined to obtain the greatest possible benefit
From all sen ent beings,
Who are more precious than a wish-fulfilling jewel,
I will hold them most dear at all mes.

From Aryasura’s Prayer in Seventy Stanzas4

May I become like a wish-gran ng jewel
Fulfilling all the wishes,
And like a wish-gran ng tree,
Fulfilling all the hopes of transmigratory beings.
 A Daily Meditation 9

From the Conquerors’ Son Shantideva’s

A Guide to the Bodhisattva’s Way of Life5
The following transla on of verses 11–22 from Chapter 3 and
verse 55 from Chapter 10 of Shan deva’s text contains addi onal
clarifying words inserted into the verses by Lama Zopa Rinpoche.
These addi onal words appear in italics. Lama Zopa Rinpoche has
also added comments that appear between the verses in instruc-
on boxes.

11. For the sake of accomplishing the two purposes

of all sen ent beings,6
Without any sense of loss or concern
I give away my body and likewise my enjoyments,
such as food and clothing,
And even all my virtues accumulated over the three mes.

By abandoning a achment and giving everything away, I will

a ain the state beyond sorrow. Since sen ent beings are the
supreme field of generosity, I will give everything to them:

12. By abandoning a achment and giving everything away,

I will pass beyond sorrow,
And my mind will achieve the non-abiding sorrowless state
and the state of omniscience.
Since I will have to give up everything all at once,
It’s best to give it away to sen ent beings, because
buddhahood is a ained in that way.

13. As I have already given this body, an impure aggregate,

To all beings7 to use for their pleasure,
Even if they constantly kill me, cri cize me, beat me,
and so forth,
I will let them do whatever they like.
10 A Daily Meditation

I will allow them to do whatever makes them happy, and give up

being a ached to my body and ge ng angry at others:

14. From now on, whether they play games with my body
Make it an object of laughter by ridiculing or making fun
of it to hurt me,
Since I have already given this body of mine
to sen ent beings,
Why should I resist by protec ng it and so forth?

15ab. I will also use it to do any virtuous ac on

That doesn’t harm and benefits myself and others.

Praying for virtues to become causes that do not go to waste

includes: praying for yourself to become a cause of only benefit for
others (v. 15cd), praying for their a tudes to become causes that
do not go to waste (v. 16), and praying for their ac ons to become
causes that do not go to waste (v. 17):

15cd. Whenever any sen ent being encounters me,

May it never be meaningless for them and always
be meaningful.

16. Whenever, just by looking at me,

Someone has an angry or devo onal thought arise,
May that a tude alone become the cause for me always
To accomplish all the temporary and ul mate purposes
of that being.

17. Whenever others cri cize me with their speech,

Harm me with their bodies,
Or likewise insult me behind my back,
May all of them have the fortune to achieve great
enlightenment.
 A Daily Meditation 11

18. May I be a savior for those who lack a savior,

A guide for all those beings who enter a road,
A boat, a ship, and a bridge
For those who want to cross a river.

19. May I be an island for those who seek the safe shore
of an island,
A light for those who want a light,8
Bedding for those who wish for bedding,9
And for all beings who desire a servant,
May I become a servant of them all.

20. May I be a wish-gran ng jewel and a wish-fulfilling vase

giving rise to whatever is desired, such as food and clothing,
Powerful mantra accomplishing the ac ons of pacifica on,
increase, and so forth, great medicine curing every sickness,
A wish-fulfilling tree sa sfying every need,
And a wish-gran ng cow for all beings.

21. Like the four great elements, the earth and so forth,
And like the sky, may I always be
A means of living in every way
For the innumerable sen ent beings.

22. Likewise, may I be a means of living,

At all mes and in all ways, for the realms of
Sen ent beings equaling the extent of space,
Un l they all a ain the sorrowless state.

His Holiness the Dalai Lama o en recites these words of the con-
querors’ son Shan deva a er taking the bodhisa va vows:

55. As long as space remains,

As long as transmigratory beings remain,
Un l then may I too remain
To dispel the suffering of transmigratory beings.
12 A Daily Meditation

Blessing the Speech

KÖN CHHOG SUM LA KYAB SU CHHI
I take refuge in the Three Rare Sublime Ones.
DRO LA PHÄN CHHIR SANG GYÄ SHOG (3x)
May I become a buddha to benefit transmigratory beings. (3x)

First, purify the truly existent I in emp ness, as it is empty in reality.

Then the wisdom seeing emp ness experiences infinite bliss. You
can also think that the wisdom experiencing bliss is non-dual with
emp ness.

ཨ
I arise as the deity. On my tongue, a syllable A transforms into a
moon disk. On top of it appears a white syllable OM surrounded ༀ
by the white Sanskrit vowels (ALI) standing clockwise, the red San-
skrit consonants (KALI) standing counterclockwise, and the blue
Heart Mantra of Dependent Rela on standing clockwise.

Light beams radiate from the syllable OM and the mantra garlands
and hook back the blessings and power of both mundane and
supramundane speech in the form of the three mantras, the seven
sublime precious royal symbols, and the eight auspicious signs.10

This includes the power of speech beyond samsara of the buddhas,

arya bodhisa vas abiding on the three pure bhumis, and arhats, as
well as the power of speech not beyond samsara of those who are
engaged in the path, and also those sages who have actualized words
of truth and have great power in their speech. Due to the power of
abiding in silence and of living in the morality of abstaining from the
nega ve karmas of speech, the words of those sages have so much
power that whatever they pray for is successful. All the blessings and
power of the holy speech – from those who are beyond samsara and
 A Daily Meditation 13

those who are not beyond – are hooked back in the aspect of the three
mantras, the seven precious objects of a kings’ reign, and the eight
auspicious signs. Think that the whole sky is filled with these and then
they absorb into the mantras on your tongue.
Recite the mantras from the innermost to the outermost.

Sanskrit Vowels (ALI)

As you recite the vowels, white nectar and beams flow down from the
mantra and fill your whole body. All nega ve karmas collected with
your body from beginningless rebirths are completely purified.

ༀ་ཨ་ ཱ་ཨི་ ཱི་ ་ ཱ་རྀ་རཱྀ་ལྀ་ལཱྀ་ཨེ་ཨཱེ་ཨོ་ཨཽ་ཨཾ་ཨཿ་ ཱ ༎

OM A AA I II U UU RI RII LI LII E AI O AU ANG AH
SVAHA (3x)

Sanskrit Consonants (KALI)

As you recite the consonants, red nectar and beams flow down from
the mantra and fill your whole body. All nega ve karmas collected
with your speech from beginningless rebirths are completely purified.

ༀ་ཀ་ཁ་ག་གྷ་ང་། ཙ་ཚ་ཛ་ཛྷ་ཉ། ཊ་ཋ་ཌ་ཌྷ་ཎ།

ཏ་ཐ་ད་དྷ་ན། པ་ཕ་བ་བྷ་མ། ཡ་ར་ལ་ཝ། ཤ་ཥ་ས་ཧ་ཀྵ་ ཱ །
OM KA KHA GA GHA NGA / CHA CHHA JA JHA NYA /
TA THA DA DHA NA / TA THA DA DHA NA* / PA PHA BA
BHA MA / YA RA LA VA / SHA SHA SA HA KSHA SVAHA (3x)

[*When saying the first TA THA DA DHA NA the p of the tongue should be
bent back to touch the roof of the mouth. When saying the second set the
p of the tongue should touch the back of the teeth.]
14 A Daily Meditation

Heart Mantra of Dependent Relation

As you recite the mantra, blue nectar and beams flow down from
the mantra and fill your whole body. All nega ve karmas collected
with your mind from beginningless rebirths are completely purified.

ༀ་ཡེ་དྷ ཱ་ཧེ་ ་ ་བྷ་ཝ་ཧེ་ ་ ྟེ་ཥ ྟ་ ཱ་ག་ཏོ་ ་ཝ་དཏ།

ཏེ་ ་ཡོ་ནི་རོ་དྷ་ཨེ་ཝཾ་ ཱ་ ི་མ ་ ་མ་ཎ་ཡེ་ ཱ །
OM YE DHARMA HETU PRABHAVA HETUN TESHAN
TATHAGATO HYAVADAT TESHAN CHA YO11 NIRODHA
EVAM VADI MAHA SHRAMANA YE SVAHA (3x)

The Heart Mantra of Dependent Rela on dissolves into the conso-

nants; the consonants into the vowels; the vowels into the syllable
ༀ
OM ; and the OM into the moon cushion. That transforms into a
syllable A ཨ.
The A melts into pink nectar and dissolves into my
tongue, which becomes the nature of a vajra.

Your tongue becomes indestruc ble like a vajra. Nothing can harm,
take away, or destroy the power of your mantras, including black
foods. Then, generate very strong faith that all the blessings and
power of the speech of all the buddhas, bodhisa vas, sages, yogis,
and so on have entered your speech and that your speech is per-
fected. Think: “I have perfected my speech.” The minute that
sen ent beings hear your speech, it pacifies their emo onal and
disturbing thoughts and whatever you say gets actualized; they do
what you say.
 A Daily Meditation 15

Benefits of Blessing the Speech

By thinking in this way, the power of your speech becomes mar-
velous and whatever you recite is mul plied ten million mes. The
power of your speech will not be diminished by ea ng.
Lama Zopa Rinpoche says that, more specifically, blessing the
speech has four benefits: 1) your speech becomes perfect;
2) whatever you recite is mul plied ten million mes; 3) all your
speech will become the recita on of mantra, even gossiping;
4) the power of your speech will not be taken away by ea ng
wrong foods. According to the lower tantras ea ng garlic takes
away the power of the speech for seven days, onion for five days,
radish for nine days, ne les for half a year, and animal tongue for
the whole life. These foods harm the power of mantra as does
ea ng the flesh of foolish animals such as sheep.

Dedication Prayer
May my tongue have all the courage of the ones gone to bliss.
By the power of my glorious words,
May all sen ent beings be subdued.
Whatever words I say, may all their meanings be
accomplished instantly.
16 A Daily Meditation

Daily Mantras
Mantra for Blessing the Mala
OM RUCHIRA MANI PRAVARTAYA HUM (7x)

Recite this seven mes, then blow on the mala. This increases
the power of the mantras you recite more than one sex llion
mes (ten million mes one billion). This is according to the Sutra
Unfathomable Celes al Mansion, Great Increasing Jewel.

Mantra to Increase Virtue

OM SAMBHARA SAMBHARA BIMANA SARA MAHA JAVA HUM
OM SMARA SMARA BIMANA SKARA MAHA JAVA HUM (7x)

Reci ng this mantra increases the merit of any virtuous action

you do with your body, speech, or mind during the day 100,000
mes. This is according to the Sutra of the Wheel of Complete
Dedica on.

Zung of the Exalted Completely Pure Stainless Light

NAMAH NAVA NAVA TINAM / TATHAGATA GANG GA NAM
DIVA LUKA NAM / KOTINI YUTA SHATA SAHA SRAM / OM
VOVORI / CHARI NI CHARI / MORI GOLI CHALA VARI SVAHA
(a few times)

Pronuncia on:
NAMA NAWA NAWA TEENEN TATHAAGATA GANGA NAM
DIVA LUKAA NEN / KOTINI YUTA SHATA SAHA SRAA NEN /
OM VOVORI / TSARI NI* TSARI / MORI GOLI TSALA WAARI
SVAHA (a few times) [*indicates a high tone.]
 A Daily Meditation 17

The five uninterrupted nega ve karmas of anyone who talks to

a person who has recited this mantra are purified. Just hearing
the voice of a person who has recited this mantra, being touched
by their shadow, or touching that person’s body purifies nega-
ve karmas collected in past lives. If you recite this mantra, you
won’t be harmed by spirit possession, poisons, or by the elements
[earth, water, fire, and wind]. All the buddhas will protect you and
guide you and all the devas and those who are living in samaya
will support you. You won’t be harmed by black magic mantras
and rituals. If this mantra is put inside a stupa then any being,
including evil transmigratory beings, who sees the stupa, hears of
the stupa, touches the stupa, or is touched by dust or wind that
has touched this stupa, is freed from all nega ve karmas. They
will be born in the realms of happy transmigratory beings and
they won’t be reborn in the lower realms.

Mantra Taught by Buddha Droden Gyälwa Chö

OM HRIYADHE SARVA TATHAGATA HRIDAYA GARBHE /
JOLA DHARMA DHATU GARBHE / SANG HARANA AYU
SANG SHODHAYA / PAPAM SARVA TATHAGATA SAMANDRA
USHNISHA VIMALE VHISHUDHE SVAHA (a few times)

Pronuncia on:
OM HRI YA DHE SARVA TATHAAGATA HRIDAYA GARBE /
ZOLA DHARMA DHATU GARBE / SANG HARANA AYU
SANGSHODHAYA / PAPAM SARVA TATHAAGATA SAMENDRA
AUSHNI KHA VIMALE BISHUDHE SVAHA (a few times)

There are two major benefits to this mantra. One is that it purifies
the heaviest nega ve karma of breaking samaya with the Guru,
which is heavier than commi ng any of the five uninterrupted
ac ons. Having made mistakes in devo ng to the virtuous friend,
you cannot achieve enlightenment in this life.
The other benefit is that it consecrates things. In the Kangyur the
Buddha says that this mantra is the real consecra on. If you recite
this mantra on a statue, a rock, or a tree, all the wisdom of the
merit field will come there and abide in that object.
18 A Daily Meditation

Name and Mantra that Fulfill Wishes

CHOM DÄN DE DE ZHIN SHEG PA DRAM CHOM PA YANG DAG PAR
DZOG PÄI SANG GYÄ SA DZIN GYÄL PO LA CHHAG TSHÄL LO (7x)
To Bhagavan, Tathagata, Arhat, Perfectly Completed
Buddha, Earth Holder, I prostrate. (7x)

TADYATHA / OM DHARE DHARE / DHARANI BANDHE

SVAHA (7x)

Anyone who recites the name of this tathagata, CHOM DÄN DE…,
and memorizes the words of this mantra, TADYATHA OM DHARE…,
will have all their wishes fulfilled.
 Notes 19

Notes
1. Or “arya Sangha.” Usually gen-dun (Tib. dge ‘dun) is translated as Sangha but
here Lama Zopa Rinpoche translates it literally as intending virtue.
2. Lama Zopa Rinpoche: This contains the 84,000 teachings taught by the
Buddha, which include the Hinayana teachings and the Mahayana teach-
ings of Paramitayana and Tantra. All those teachings are combined into the
lam-rim, the graduated path to enlightenment, which is divided into the
graduated paths of the lower, middle, and higher capable beings. These
three contain the whole lam-rim and that is contained in the three principal
aspects of the path to enlightenment.
3. Kön-chog-sum (Tib. dkon mchog sum) is usually translated from the Sanskrit
tri ratna as “Three Jewels,” i.e., Buddha, Dharma, and Sangha, the three
objects of Buddhist refuge, but Rinpoche prefers to translate the Tibetan
term literally as “Three Rare Sublime Ones” to be er convey the rarity and
importance of encountering them.
4. In the Tibetan text of A Daily Medita on, this verse is a ributed to Nagar-
juna’s Precious Garland; however, it is actually found in Aryasura’s Prayer in
Seventy Stanzas. (Pranidhanasapta namagatha, smon lam bdun cu pa. See
stag brag bsam gtan gling gi phyag bzhes mdo sngags chos spyod, Volume
2, pp. 78–79).
5. A Guide to the Bodhisa va’s Way of Life, Ch. 3, vv. 11–22. Lama Zopa
Rinpoche’s inserted clarifica ons of the root text are in italicized le ers. For
Rinpoche’s teaching on this prayer, see Bodhisa va A tude: How to Dedi-
cate Your Life to Others, LYWA, pp. 97–113. These two purposes are the ces-
sa on of all obscura ons and the comple on of all realiza ons.
6. These two purposes are the total cessa on of all obscura ons and the com-
ple on of all realiza ons.
7. Lu-chen (Tib. lus can) is translated several mes in these verses as “beings.”
Lu is “body” and chen means “having,” so lu-chen literally means “those
having a body.” See Bodhisa va A tude: How to Dedicate Your Life to
Others, p. 102, n. 77.
8. Mar-me (Tib. mar me) is literally “bu er lamp” but it means any kind of light,
ibid. p. 107.
9. Nä-mäl (Tib. gnas mal) includes bed, blankets, pillows, ibid. p. 107.
10. The paragraph, which comes a er the recita on of the mantras in Tibetan
texts, has been moved here on the advice of Lama Zopa Rinpoche.
11. It is important to pause between “YO” and “NI” when reci ng this mantra.
20 Colophons

Colophons:
A Daily Medita on: I, the beggar monk Thubten Zopa who am nothing both in
this and future lives, compiled A Daily Medita on (literally, A Method for Cul vat-
ing the Mo va on, kun slong bcas thabs), for the benefit of those of li le intel-
ligence similar to myself. It includes the mo va on of A Direct Medita on on the
Graduated Path composed by Dorje Chang Losang Jinpa. Alterna vely, it can be
done more extensively with prac ces such as Pabongka Dechen Nyingpo’s Call-
ing the Guru From Afar. A erward, contemplate the great kindness of sen ent
beings with the first verse of Langri Thangpa’s Eight Verses of Thought Transfor-
ma on, pray to be of great meaning and benefit to sen ent beings with the verse
composed by Aryasura, and recite the verses from the third chapter of A Guide
to the Bodhisa va’s Way of Life and so forth.

Translated by Lama Zopa Rinpoche at Kopan Monastery, Nepal, January

2013, and scribed by Merry Colony. Updated, with Lama Zopa Rinpoche’s
advice, by Ven. Sarah Thresher, Merry Colony, and Tom Truty, 2014. Checked
against the Tibetan and lightly edited by Joan Nicell, April 2015. Edited by Merry
Colony and Kendall Magnussen, April 2015. Approved by Lama Zopa Rinpoche,
September 2015.

Blessing the Speech: Extracted from The Collec on of Cherished Recita ons Such
as Lamäi Näljor and Sadhanas of Different Dei es, Etc., Tibetan Cultural Print-
ing Press, 1987. Translated from the Tibetan by Geshe Thubten Sherab. It has
been rearranged with addi ons as per advice from Lama Zopa Rinpoche. Com-
piled and edited by Kendall Magnussen and Ven. Sarah Thresher, January 2003.
Endnotes from commentary by Lama Zopa Rinpoche at Milarepa Center, August
2002. Updated by Ven. Gyalten Mindrol, FPMT Educa on Services, December
2005. Lightly edited by Merry Colony and Tom Truty, 2013. Further edited by
Ven. Joan Nicell, on the basis of the Tibetan, and by Merry Colony, April 2015.

Daily Mantras: Compiled by Lama Zopa Rinpoche.

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Working in collabora on with the Lama Yeshe Wisdom Archive, we pub-
lish Buddhist prayer books, sadhanas, retreat materials, and prac ce texts,
many with commentary by Lama Thubten Yeshe and Lama Zopa Rinpoche.
In addi on, the FPMT Founda on Store stocks a growing number of eBooks
to be read on your Kindle, iPad or other digital device. Whatever your inter-
est, FPMT Educa on Services provides the materials you need to actualize
the Buddhist path.

Educa on Services
FPMT Interna onal Office
1632 SE 11th Avenue
Portland OR 97214
(503) 808-1588
educa [email protected]

www.fpmt.org
Foundation for the Preservation of the Mahayana Tradition