“You are the primordial awareness of skillful means
the indestructible state beyond all concepts,
Realized in the nature of the Great Mother,
transcendental wisdom free from any reference,
Displaying your compassion, in all its variety, in every kind of way —
O Great Vajrasattva, to you I pay homage!”
The Vajrasattva mantra practice is probably the best known of all the practices in Vajrayana Buddhism. It’s usually part of the pre-liminary practices given to individuals that are embarking on the tantric journey.
I have studied with multiple vajrayana and mahamudra teachers but only a couple of them placed any emphasis on the pre-liminaries.
Many years ago I began to train under a Vajrayana master named Lama Sonam Gyatso. In one of the first times we sat down to talk he asked me if I had done any of the preliminary practices associated with that lineage. These practices included prostrations, mandala offerings, guru yoga and Vajrasattva mantra recitation – 100,000 of them. I told him no. He then said that it would be good for me to do so.
That night I (begrudgingly) set myself to work starting with Vajrasattva mantra recitations. This mantra is no easy thing as it is 100 syllables long. I struggled with it for those first few days. Getting my mouth to contort to the syllables and getting my mind to remember the mantra itself. But I am so glad that I stuck it out – it was a completely transformative experience for me.
The hundred syllable Vajrasattva mantra practice is one of my favourites. So many people rush through it but Vajrasattva and the teaching hidden within the mantra itself could be a path of awakening in it’s own right.
To understand the beauty of this practice it’s good to know who Vajrasattva is, what they represent and then from that insight and understanding approach the practice.
So before you jump ahead to either the Tibetan, or Sanskrit version of the mantra or the modern poetric translation of it please first take some time to absorb and study the teachings and wisdom associated with Vajrasattva.
- Who Is Vajrasattva?
- Vajrasattva’s Great Vow
- Kukkuraja’s instruction to Garab Dorje About Vajrasattva
- The Chapter on Direct Perception of Vajrasattva from the Guhyagarbha-Tantra
- Vajrasattva’s Abode
- The Vajra from Longchenpa’s The Precious Treasury of The Way of Abiding
- The Song of Vajra
- The Hundred Syllable Vajrasattva Mantra Tibetan
- The Hundred Syllable Vajrasattva Mantra Sanskrit
- (AUDIO) My Favourite Chanted Version of the Vajrasattva Mantra
- The Hundred Syllable Vajrasattva Mantra Modern Translation
- The Hundred Syllable Vajrasattva Mantra Traditional Translation
- The Hundred Syllable Vajrasattva Mantra Lama Zopa Rinpoche’s Translation
- The Hundred Syllable Vajrasattva Mantra Meaning Word by Word Expanded
- Tibetan Book of the Dead – Meeting Vajrasattva
- Vajrasattva Puja
WHO IS VAJRASATTVA?
Vajrasattva is the fundamentally pure, blazingly radiant, ever knowing essence of your very own mind. Vajrasattva is the clear light potentiate of splendour, bliss and ease that is the very core of you. Vajrasattva is the archetypical perfectly pure potential of mind. All embracing, forever welcoming, unending openness. Pure and total presence. The joy of release.
Sangharakshita says that Vajrasattva is, “the beginningless purity of one’s own mind; that is to say one’s own Ultimate Mind or Ultimate Essence.”
When we’re caught up in the mayhem and madness of the small “me-me-me” mind, trapped in emotions, tossed about by the winds of karma and the pull and push of greed, hatred and delusion it’s pretty hard to believe that there’s a fundamental purity and brilliance to the mind. But it’s true.
The Buddha said that the fundamental nature of the mind was, “Consciousness without feature, without end, luminous all around.” He said that we don’t see and know this radiant purity because since beginningless time it is covered over by obscurities or defilementsI.
In the Brahmanimantanika Sutra (Majjhima-Nikaya), the Buddha says, “Do not think that this [nirvana] is an empty or void state. There is this consciousness, without distinguishing mark, infinite and shining everywhere (Vinnanam anidassanam anantam sabbato-pabham); it is untouched by the material elements and not subject to any power.”
Zen Master Chinul talked of the minds fundamental purity and brilliance saying, “At that point where all dharmas are empty, the numinous awareness is not obscured. It is not the same as insentience, for its nature is spiritually deft. This is your pure mind-essence of void and calm, numinous awareness. This pure, void, and calm mind is that mind of outstanding purity and brilliance of all the buddhas of the three time-periods; it is that enlightened nature which is the original source of all sentient beings. One who awakens to it and safeguards that [awakening] will then abide in the unitary, “such,” and immovable liberation.”
Vajrayanna and Ati-Yoga teacher Tarchin Hearn said that, “Portrayed as a radiant buddha figure, Vajrasattva represents the primordial natural state of pure and total presence – the essence of body, speech and mind activity of all Buddhas and Bodhisattvas. As a meditation, the primary purpose of Vajrasattva practice is to remove the obstacles obscuring one’s perception of the true nature of mind, and hence to cleanse unwholesomeness from all levels of being.”
The Vajrasattva practice is one of remembering and removal. Remembering that fundamental purity and removing all the crud that’s covering that brilliance up.
VAJRASATTVA’S GREAT VOW
Yukhok Chatralwa Chöying Rangdrol says: In the past, while on the path of learning, Vajrasattva made the following aspiration:
“In future, when I reach complete and perfect buddhahood, may those who have committed the five crimes with immediate retribution, or anyone whose samaya commitments have been impaired, be purified entirely of all their harmful actions and impairments merely by hearing my name, thinking of me, or reciting the hundred syllables, the most majestic of all the secret mantras! Until this is brought about may I remain without awakening!
May I be present before all those with impairments and breakages of samaya commitments and may I purify all their obscurations!”
KUKKARAJA’S INSTRUCTIONS TO GARAB DORJE ABOUT VAJRASATTVA
Garab Dorje is said to be the original Tulku, the first person to receive the Ati-Yoga/Dzogchen teachings and that he was taught directly by Vajrasattva.
Kukkuraja’s instruction to Garab Dorje entailed a teaching of the Three Vajras in relation to Vajrasattva, Atiyoga and Kulayaraja Tantra:
“Everything without exception is the Divine Body-Speech-Mind,” he had said. “The Divine Body-Speech-Mind is all-encompassing. Thus know your ultimate identity to be Vajrasattva, the Divine Body-Speech-Mind.”
As the Tibetan text of the Kulaya-raja Sutra (Kun.byed.rgyal.po’i .mdo) states: “When everything is seen as the Great Self-identity (bdag.nyid.chen.po), it is known as Atiyoga.”
THE CHAPTER ON DIRECT PERCEPTION OF VAJRASATTVA FROM THE GUHYAGARBHA TANTRA
Samantabhadra and sentient beings are gathered indivisibly in immaculate existential space, and in order to demonstrate experientially the direct perception of Vajrasattva’s face, deliberately, Samantabhadra speaks:
In direct perception of this mundane world, where things are never what they seem, where all is delusory enchantment, like hallucination, seeing all and everything as a continuity like the reflection of the moon in water, that is the buddha’s pristine awareness, and a flash of undivided recognition of that gives us a unitary experience of total presence. A finger snap of ungrounded limitless space, in timeless existential space, the here and now, that is Vajrasattva wielding an utterly inviolable vajra. When vision and conduct are in sync with direct perception, we see his face in the intrinsic purity of the mandala.
That boundless existential space is oneself in a union of utter purity, and all is spontaneously awakened. Whoever experiences this realization he is seeing with the eye of pure awareness and he sees the immaculate matrix of being, and he is utterly inviolable, adamantine, imperturbable. Intrinsic existential space radiates clear light which is the immaculate voice of pristine being (sattva). In that recognition is direct perception of his face.
With this spontaneity of perfect equipoise, the mind is filled with the magnificent self-sprung mandala of the Five Tathagathas, the five aspects of awareness, and in this unitary mind free of subject and object contemplating the buddhas’ radiance as nothing at all, without seeing or hearing or any sensation, here is the clear light of pure awareness of intrinsic presence and everything is realized as intrinsically empty and in reality there is no substance whatsoever.
Just as the victorious Buddha sat as a focus in the middle of the hosts of Mara all gathered around the bodhi tree, miserable in their state of malignancy trying to cut the tree but quite unable, so is Vajrasattva: when oneself is at one with samadhi that is direct perception of the vajra-face.
The mind filled with Vajrasattva, samadhi saturated with radiance, everything becomes his vajra-nature, and since he is everything, nothing can harm him; with oneself and sattva inseparable action accords with whatever appears, and the vision and activity of oneself and sattva are one and that is direct perception of the vajra-face.
Now, the immaculate mandala of reflected images: conjoined by means of the coarse and tangible (thabs) apprehending sensory distinctions, perfect insight (prajna) is realized and the non-dual connection of means and insight is sublime skilful means. All and everything as the space of that manifold insight, all appearances and existence, everything whatsoever, unmoving from the intrinsical here and now, are neither existent nor non-existent and their being and non-being are indivisible: all is gathered into the space of existential sameness and such a communion never coming into being, everything, in that way, inseparable from sameness, is inviolable. That is the abode of sattva and the supreme order who realize that, their status in accord with sattva, they see directly the vajra-face.
All transforming illusion, the psycho-organism and the elements of perception, is one in the suchness of the ground of being, and illusory appearances, all reflected images, lack any substance in their very nature; yet that very absence of substance displays multiplicity: the five aspects of the psycho-organism are the Five Tathagathas, sense organs and conciousnesses are the bodhisattvas, the objects and times are the goddesses the four concepts of the self are the four wrathful male guardians, the four extreme views of eternalism and nihilism are the four wrathful female guardians. That awakened mind – known as intrinsic presence – all as existential space, Samantabhadra, that is Vajrasattva. Whoever recognizes that, his buddha-mind in harmony with sattva, He sees the vajra-face.
All things, all experience without exception, can be expressed by representational name, word, letters and sound, but like all those letters, names and sounds nothing whatsoever has any substance. That very absence of substance appears as multiplicity, the nature of appearances is nothing at all; although there is a constant stream of creativity it is no-thing and that is immaculate. The utterly inviolable here and now is not insensate matter; it is radiantly clear light, and Vajrasattva abides there. Whoever recognizes that is a member of the supreme order, and indivisible from the vajra-order he has direct perception of the vajra-face.
The eminent man or woman with high creativity can realize the meaning of such universal identity; but the result is intangible, for the place in which enlightened mind exists is like a womb or an egg. Although unreal, obscurations do arise, and just as in the process of their creation they dissolve so the forms of thought are abandoned instantaneously. In that way he is empowered by all things and he becomes a being of the sublime order.
Identical to Vajrasattva, the supreme siddhis are perfected in him; he attains the blissful pure land, supreme wisdom becomes his display, and he is an exemplar to gods and men; he is empowered in body speech and mind and whatever he imagines is actualized.
He is mastered by the four boundless states, his activity everywhere is supreme awareness of bliss, and he has reached the place where suffering has ceased – the suffering of birth, old age, sickness and death.
Reaching the supreme vajra-status, through the blessings of great compassion he leads all beings without exception into that vajra-order.
Annihilating the hosts of Mara, taming the passions impeccably he turns the wheel of dharma; to all beings without exception he teaches the nature of impermanence in a way compatible with their every path – to the shravakas the way of the arhat, to the bodhisattvas the way of the self-born, to the spontaneously originated buddhas of the unsurpassable approach, inviolable existential space. Without moving from intrinsic existential space he reveals to everyone immutability, and all paths without exception are accomplished in that space.
Thus he spoke the vajra-secret word! The word spoken by himself to himself!
Notes on the Direct Perception of Vajrasattva’s
The thirty first chapter: “Direct perception of Vajrasattva’s face by high beings with creative minds”: from the gSang ba’i snying po de kho na nyid nges pa.
Translated by the Inje Nyomba Kunzang Tenzin at the behest of a sky-being in the Orgyen Tsamkhang in the City of Buda, this version finished during the auspicious visit of Chogyel Namkhai Norbu to the Kathmandu Valley, 21st September, 2000. This text is taken from the rNying ma rgyud ‘bum published in gTing skyes dGon pa in Tibet by Dingo Khyentse Rimpoche, Thimbu 1973, Vol. 14, Pha, the sGyu ‘phrul le’u lag (Maya Appendix), Chapter Thirty-one, “Zhal mthong gi le’u”, pp. 534.1-537.6.
The Tathagata is a fully perfected Buddha who dwells eternally in a magnificent pleasure that is like the sky.
His body, speech, and mind are like vajras.
He is a spontaneously formed potentate, indivisible from the totality of Vajrasattvas.
He beams out like a thousand suns in a most extraordinary way.
He is the unique essence of all things.
His magnificence cannot be separated from any of them.
This glorious Vajrasattva, the unity of all the Buddhas of the three times, lives in the abode of Akaniṣṭa, a dominion of the Dharma that is not to be exaggerated or demeaned, in a crystal palace made of the blazing wisdom of awareness.
It has no boundaries or center, and is equal to the dominion of the sky.
The most secret of secret wisdoms has the measure of a magnificent all encompassing pervasion that has no extent or limits.
It is profound and subtle.
Its nature is difficult to understand.
Nothing touches it, and it is neither depleted nor augmented.
It is ornamented with a countless vast diffusion of jewels, equal to the end of the sky.
The Great Perfection, the Blessed One, dwells in it.
The above section “Vajrasattva’s Abode” is an excerpt from Chris Wilkson’s, The Great Tantra of Vajrasattva: Equal to the End of the Sky
THE VAJRA – FROM LONGCHENPA’S PRECIOUS TREASURY OF THE WAY OF ABIDING
The Vajra of self-knowing awareness is timeless awareness blazing everywhere.
The naturally manifest Vajra without characteristics blazes in all directions.
The radiantly fearless Vajra is supreme emptiness.
The immaculate Vajra of what is subtle and coarse blazes intensely.
The great Vajra crown is all-pervasive emptiness.
The limitless Vajra is not conferred, but naturally perfect.
The limitless Vajra is samaya that is beyond being upheld.
Yet continuing without interruption,
Neither coming nor going, omnipresent,
Immutable space, beyond definition,
Perfect state without any obstruction,
Existent from the very beginning,
Self created, without location,
With nothing negative to reject,
And nothing positive to accept,
Infinite expanse, all pervading,
Immense, and limitless, unbound,
With nothing even to dissolve
Or from which to be liberated.
Present beyond Space and Time,
Existent from the beginning,
Immense dimension of inner space,
The radiance of clarity is like the sun and the moon,
As indestructible as the Vajra,
As stable as a mountain,
As pure as a lotus,
Strong as a lion,
Beyond all limits;
Peak of the Dharma,
Light of the Universe,
Perfect since the very beginning.
From “The Song of the Vajra”, An Oral Commentary by Namkhai Norbu Rinpoche,
Edited by Gina Perini
OM BENZA SATA SAMAYA
BENZA SATA TEY NO PA
TEETA DREEDO MEY BAWA
SUTO KAYO MEY BAWA
SUPO KAYO MEY BAWA
A NU RATO MEY BAWA
SARWA SIDDI MEY PRA YA TSA
SARWA KARMA SU TSA MEY
TSEE TAM SHRI YAM KURU
HA HA HA HA HO
SARWA TATAGATA BENZA
MA MEY MUN TSA
BENZA BAWA MAHA SAMAYA SATU
DRIDHO ME BHAVA
SUTOSHYO ME BHAVA
SUPOSHYO ME BHAVA
ANURAKTO ME BHAVA
SARVA SIDDHIM ME PRAYACCHA
SARVA KARMA SU CHAME
CHITTAM SREYAH KURU
HA HA HA HA HO
SARVA TATHAGATA VAJRA
MA ME MUNCA
VAJRI BHAVA MAHA SAMAYA SATTVA
(AUDIO) MY FAVOURITE CHANTED VERSION OF THE VAJRASATTVA MANTRA
VAJRASATTVA MANTRA MEANING BY IAN PAUL MARSHALL
This translation is a poetic one of experience. It is not an interlinear word for word rendering. There’s already tons of those translations out there. The Translation of the Vajrasattva mantra take the position of resting in the radiance or realization of the fundamental natural purity of mind.
Vajrasattva Mantra Modern Poetic Translation
OM (purifies the body)
The Indestructible adamantine essence
The indivisible union of awareness and emptiness
Abiding here always
this quality of being
ever-fresh, timeless awareness
is the path
and should be cherished
(this vajra essence – when experienced directly)
It is steadfast and stable for me
It is well, good, complete contentment – pleasure and joy for me
It is nourishing me
It is dear to me like my very blood
It bestows upon me
and is the greatest of all attainments,
It is universal perfection,
and from it (when I abide in it)
every and all of my actions
the very essence of my mind
is radiant and generates good fortune
HUM (purifies the mind)
HA HA HA HA HO (laughter of realization)
the very essence of all the Buddha’s,
the indestructible bliss of my freedom
(Embodiment of the mantra)
The very essence and experience of the adamantine indestructible state is now and continually being experienced
AH (purifies speech)
Guard and protect my commitments.
help me be strong.
Be my constant support.
May I ever be pleasing to you.
May you ever be happy with me.
Hold me in your affectionate regard.
Help me attain all sublime accomplishments.
Help me to act virtuously always,
and to purify my mind.
HA HA HA HA HO! [invocation to and delight in, the Five Buddha Families and symbolizes: loving-kindness, compassion, joy, equanimity.]
O Blessed One,
Vajra of All Tathagathas,
Never abandon me.
Great Embodiment of commitment.
Grant me the realization of the Vajra Nature
Make me one with you.
Lama Zopa Rinpoche on The Meaning of the Mantra
Note: This is not a literal translation of the individual Sanskrit words of the mantra.
You, Vajrasattva, have generated the holy mind according to your samaya. Your holy mind is enriched with the simultaneously-born holy actions of liberating transmigratory beings from samsara. Whatever happiness and suffering, good and bad, happens to me, by my pleasing the holy mind, never give me up and guide me. Please stabilize the realizations of the paths and bhumis, including the happiness of the upper realms, actualize all actions and the common and sublime realizations, and make the glory of the five wisdoms abide in my heart.
More Detailed Vajrasattva Mantra Translation Word by Word
VAJRASATTVA (TIBETAN: BENZA SATA)
Vajra (vajra: indestructible/adamantine/diamond like thunderbolt-irresistible force/illuminating/shatters the darkness)
Sattva (essence/first/ Sat-truth/true-real/being/non-changing/state of being tattva-principle/axiom)
SAMAYAMANUPALAYA (TIBETAN: SAMAYA MANU PALAYA)
Samaya (agreement/covenant/meeting or meeting place/coming together)
Manu (wise/archetypal being) Manas (mind)
Anupalaya (to be guarded or kept/maintained/preserved)
Alaya (place/abode/In the Lamdré teachings it refers to the indivisible union of awareness and emptiness)
Vajrasattvatvena (vajrasattvaness/as vajrasattva/the qualtity of being a vajra-being)
Upa (towards, near to, by the side of, with, stood near, be present, approach, support, revealed one’s self or appeared)
Istha (reverenced/loved/respected/regarded as good/beloved/sought/pleasant/worshipped/desired/cherished)
DRDHO ME BHAVA
Bhava (to be/for me)
Drdho (steadfast/firm/steady) Is steadfast for me
SUTOSYO ME BHAVA
Sutoṣyaḥ (is a compound of the prefix su – meaning “well, good, complete‟ and toṣya from √tuṣ meaning “satisfaction, contentment, pleasure, joy‟) Is well good and complete contentment pleasure and joy for me
SUPOSYO ME BHAVA
Supoṣyaḥ (is again su – but combined with poṣya from √puṣ meaning “to thrive, to prosper, nourish, foster‟) Is nourishing me
ANURAKTO ME BHAVA
Rakta (fond of/attached or devoted to/enamoured/beloved/coloured/dear to me/blood – close to Raga which means the act of colouring, to dye, affection) Is dear to me like my very blood
SARVASIDDHIM ME PRAVACCHA
Siddhi (perfection/readiness/hitting of a mark/fulfillment/attainment)
It bestows upon me and is the greatest of all attainments, universal perfection, complete fulfillment
SARVA KARMASU CA ME CITTAM SREYAH KURU
Karma (volitional action/active)
Sreyah (Śreyah is from śrī which has a huge range of connotations: ‘light, lustre, radiance; prosperity, welfare, good fortune, success, auspiciousness; high rank, royalty’)
Kuru (to make, to do)
and every and all of my actions the very essence of my mind is radiant and generates good fortune
HUM (from OM AH HUM – OM purifies body, AH purifies speech and HUM purifies mind)
HA HA HO (laughter of realization)
BHAGAVAN SARVA TATHAGATA VAJRA MA ME MUNCA
Bhagavan (Blessed one)
Hail, the blessed one, the very essence of all the Buddha’s, the indestructible mother of my freedom
Vajri (active expression/embodiment/becoming of the indestructible/adamantine/diamond like thunderbolt-irresistible force/illuminating/shatters the darkness)
Samaya (agreement/covenant/meeting or meeting place/coming together)
Sattva (essence/first/ Sat-truth/true-real/being/non-changing/state of being tattva-principle/axiom)
(Embodiment of the mantra)
The very essence and experience of the adamantine indestructible state is now being experienced
AH (from OM AH HUM – OM purifies body, AH purifies speech and HUM purifies mind)
My work on this translation would not have been possible without the great work already done by Dharmacārī Jayarava http://www.westernbuddhistreview.com/vol5/vajrasattva-mantra.pdf
Vajrasattva’s name translates to Diamond Being or Thunderbolt Being.
Tibetan Book of the Dead – Meeting Vajrasattva
From the field of reality’s expanse, uncreated and pure,
Within a celestial palace,which is a seminal point [of light], pure, unceasing, and radiant,
Through the natural expressive power of one’s own mind, uncontrived and empty,
Intrinsic awareness, radiant and empty, arises in the form of Vajrasattva,
[seated] upon a bejewelled throne adorned with lotus, sun and moon [cushions].
[Vajrasattu is] white, radiant, with one face, two arms, and a smiling countenance;
The right hand holds a vajra at the heart,
[Symbolising the union] of awareness and emptiness,
The left hand supports a bell [resting] on the hip,
[Symbolising the union] of appearances and emptiness;
And the head [is adorned with a garland of] perfect buddhas,
[Representing] the five enlightened families of Those Gone to Bliss.
Thus, [Vajrasattva] manifests in the form of the Buddha-body of Perfect Resource,
[Exquisitely] adorned with silks and jewels,
Seated in the posture of royal ease,
With the right leg extended, and the left drawn in.
[Radiating] at the heart is the seed-syllable HUM,
Surrounded by the Hundred-syllable Mantra:
Then [maintaining the recognition of] oneself as vajrasattva,
In the celestial palace of one’s own precious heart,
One clearly discerns a seminal point [formed of] the five lights,
Whose nature is the five pure essences [of the five elements],
[And from this], the thirty-six peaceful buddhas radiantly manifest,
Amidst a radiant and vibrant mandala suffused by the five pristine cognitions,
Their bodies composed of five lights, the unimpeded [union of] emptiness and radiance,
[Seated] upon a tier of lotus, sun and moon [cushions],
Supported by lion, elephant, horse, peacock and civarycivaka [thrones].
Praise to Vajrasattva,
essential, pure. Vajrasattva,
authentic, pure. Vajrasattva,
radiant, luminous, pure. Vajrasattva,
naked, open, pure. Vajrasattva,
vivid, empty, pure. Vajrasattva,
unshakeable strength. Vajrasattva,
Pure diamond of reality, Purifying all faults eternally, Breaking all fetters instantly, Seeing through all obstacles clearly.
Vajrasattva! Beginningless purity, Deepest nature, Never impure, Always open, Always clear, Always responsive, Beyond time, Beyond space.
MANTRA AND OFFERINGS: OM VAJRASATTVA HUM
Salutation Vajrasattva! Constantly forgiving. Constantly loving. Without clinging, Without grasping, Selfless heart, All guilt, fear, Despair, anger, Dissolve – liberated from our hearts.
Vajrasattva! Embracing all, Without exception, Whoever they are, Whatever they have done.
Vajrasattva, Mahasattva, All knowing vajra, To you Vajrasattva, I bow!
Going For Refuge Vajrasattva,
The five wisdoms, In the dance of openness and awareness, All things rise, All things pass, No things, Only change, Ever flowing, Ever moving.
Vajrasattva, Mahasattva, I will suffer illness. I will get old. I will die. I have a body, These things must be. These things I cannot change. This is what is in the world. Actions have their effects.
If I make an effort, I can grow, If I devote myself to the Three Jewels, I will not be let down. If I follow the path of wisdom and compassion, Awakening is possible. If the obsession of self is loosened, The Bodhicitta will arise. If I relax, Fully at ease, The True Nature will reveal itself.
All-knowing vajra, Compassionate one, Diamond warrior, Be with me! Help me in the fight. Vajrasattva, Guru, Protector, Refuge, Supreme Vajraholder, The essence of great compassion, Hold me to the samaya, Hold me to the refuges, Hold me to the skilful, Hold me to the training, Hold me to the noble quest, Hold me with your great love.
REFUGES AND PRECEPTS
Reflecting on the weight of my deeds, Reflecting on the powers of disintegration, Reflecting on the instability of my mind, I cry out to you, “Help me now!” My aspirations remain unfulfilled, My efforts weak.
I fail in love and devotion. Oh Guru within, Vajrasattva. Protect my mind from such confusion. Protect my mind from such selfishness. Protect my mind from the harm it causes.
Oh Vajrasattva, I have caused others pain and suffering, I have caused myself great loss and hurt. Vajrasattva, Even now I bring suffering to others, Even now I bring suffering to myself.
Vajrasattva, With you as my firm ground, May I be pure in intention. May I be pure of heart. May I be pure in thought. May I be pure of conduct. May I be pure in friendship. May I be pure in giving. May I be pure in speech. May I be pure in listening. May I be pure in understanding. May I be pure in meditation.
CONFESSION OFFERINGS AND 100-SYLLABLE MANTRA
You remain, A shrine in the darkness. Somewhere to place The desperate yearnings of my heart. You remain, Through all the struggle. Silent, Still.
You hold up the pure gold of truth to your heart, Let the perfect silver bell ring, Roll out, One pure crystal clear sound, Across the white singing cosmos, Opening my heart like a flower, It reverberates forever.
Love, truth, Radiant, Burning in you, Purifying us all in you, All appearances, Flow unhindered in you. I dissolve, In the warmth of your love.
Reflections and Aspirations Vajrasattva! Ultimate teacher, Never separate from us, With your immense love You have shown myself and all other beings, Their true nature. I bow to you. Wisdom being pervading the entire world, And all beings, Samsara and nirvana. Showing me all phenomena are intrinsically pure, By nature empty. Showing me how everything reveals the truth.
Oh Vajrasattva, Help me see things as they truly are. Help me see with intrinsic awareness. Help me see the Buddha nature everywhere. Help all beings to meet the precious Dharma. May they recognise it, Wherever they are, Whoever they are, Whatever their nature.
Oh Vajrasattva, Let me not stand isolated from others. Let me not fight to master life. Let me not grasp after life. Let me yield like a lover to the truth. Let me be one with you, Take up the vajra, Hold it to my heart, Let me dance in the white fire of your heart!
Vajrasattva, Instantaneous presence, Raining down healing nectar, The gap closes, The separation dissolves, The suffering ceases, The yearning ends, I, and all beings, Are eternally enlightened, As we are And always have been Completely pure, Vajrasattva.
OM VAJRASATTVA HUM
the Vajrasattva mantra is regarded as having the ability to purify karma, bring peace, and cause enlightened activity in general.
ཨཱཿ །། ཧཱུྂ ཕཊ༔