Om Benzar Sato Samaya, Manu Palaya
Benzar Sato Tei No Pa, Tisthira Dridho Me Bawa
Suto Khayo Mei Ba WaSu Po Khayo Mei Ba Wa, , Anu Rakto Me Ba Wa
Sar Wa Siddhi Mei Pra Yatsa, Sarwa Karma Sutsa Me,
Tsi Tam Shri Yam Kuru Hung, Ha Ha Ha Ha Ho Bagawan
Sarwa Tathagata, Benzar Ma Mei Muntsa
Benzi Bhawa Maha Samaya Sato Ah
General Meaning of the 100 Syllable Mantra:
You, Vajrasattva, have generated the holy mind (bodhicitta) according to your pledge (samaya). Your holy mind is enriched with the simultaneous holy actions of releasing transmigratory beings from samsara (the circling through suffering). Whatever happens in my life-happiness or suffering, good or bad-with a pleased, holy mind, never give up but please guide me. Please stabilize all happiness, including the happiness of the upper realms, actualize all actions and sublime and common realizations, and please have the glory of the five wisdoms abide in my heart.
A Brief Explanation of Vajrasattva Mantra Recitation:
Vajrasattva (Tib. Dorje Sempa) is the main deity purification practice in the Vajrayana tradition. This Buddha is white in color, symbolizing purity, and holds a dorje (vajra) at this heart and a bell at his hip, signifying the union of skillful means and wisdom. Recitation of Vajrasattva’s mantra brings great benefit to the practitioner and has the effect of clearing obstacles, deluded habitually tendencies, conflicting emotions, negative habits of all kinds and unresolved karmic debts.
The visualization of Vajrasattva’s image and the recitation of the mantra are utilized in many Vajrayana practices, both preliminary and advanced. Vajrasattva recitation is an important aspect of the preliminary practices or ngondro, and there are many deity generation or kye-rim practices in all four schools of Vajrayana Buddhism focused on the practice of Vajrasattva. If one wishes to undertake this practice on a regular basis, receiving an initiation or empowerment, a reading transmission and instructional teachings from a qualified Buddhist teacher are necessary prerequisites. However, if one aspires to engage in Buddhist practice and Vajrasattva in particular, one may recite the mantra until such time that the empowerment can be received, and Vajrasattva rituals may be attended. If this is the case, seek out the advice and guidance of a Vajrayana Buddhist lama. As well, when someone is dying or has passed on and we wish to offer support, it is appropriate and beneficial to recite either of Vajrasattva’s mantras, the six-syllable or the one hundred-syllable mantra.
The practice of repeating the Vajrasattva’s mantra includes what is known as the “Four Powers”. While reciting the mantra and visualizing the deity above the crown of one’s head, one alternately contemplates these as the way to purify obstructions and obscurations. These four are: 1) The power of the object, that is reliance on Vajrasattva as the refuge; 2) The power of the release, meaning the desire to cleanse oneself of negativity, involving reflection on faults and mistakes that we wish to purity; 3) The power of remedy, referring to single-pointed focus on the practice, which entails repetition of the mantra and visualizing the descent of the white light from the deity into you; and 4) the power of indestructible determination which is the firm resolve, based in wisdom, to never repeat such thoughts, speech or actions again.
When engaging in Vajrayana practices, including meditation and mantra recitation, it is crucial to include both a prayer of refuge and a dedication of merit. Traditionally, one begins with a prayer of faith and devotion, taking refuge in the Three Jewels of the Buddha (spiritual guide), Dharma (teachings) and Sangha (community of practitioners) and one’s spiritual guide or teacher (Tib. lama) before engaging in any practice. Those unfamiliar with Buddhist practice and chanting may initially recall, either vocally or in one’s mind, the motivation to engage in the practice – the aspiration to take refuge in a spiritual way of life rooted in the practice of compassion and the wish to relieve all beings of suffering. Then following the mantra recitation, one would simply recall, in prayer, the heartfelt desire that any positive results from the practice be dedicated to the benefit of all beings.
Text composed by Julie Rogers – For free distribution.
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