ONE HUNDRED SYLLABLE MANTRA OF VAJRASATTVA special Tibetan mantra prayer peaceful Vajrasattva OM VAJRASATTVA SAMAYA MANUPLAYA VAJRASATTVA

TVENOPA THISTHA DRIDHO MEBHAVA SUPOSHYO ME BHAVA ANURAKTO MEBHAVA SARVA SIDDHI MEPRAYACCHA SARVA KARMA SUCHAME CHITTAM SHREYAH KURU HUM HA HA HA HA HO BHAGAVAN SARVA TATHGATA VAJRA MME MUCHA VAJRI BHAVA MAHSAMAYA SATTVA AH The meaning of the mantra: You, Vajrasattva, have generated the holy mind (bodhi citta) according to your pledge or promise (samaya). Your holy mind is enriched with the simultaneous holy actions of releasing transmigrating beings from samsa ra (the circling, suffering aggregates). Whatever happens in my life-happiness o r suffering, good or bad-with a pleased, holy mind, never give up but please gui de me. Please stabilize all happiness, including the happiness of the upper real ms, actualize all actions and sublime and common realizations, and please make t he glory of the five wisdoms abide in my heart. Recite the mantra seven or twenty-one times Sangharakshita has pointed out in his Heart Sutra commentary, here the form is a s important as the content. The mantra, like the Heart Sutra, can be seen as a d ialogue. On the one hand the chanter is reminding Vajrasattva, as the personific ation of the nature of experience, of his side of the samaya relationship, we ne ed the possibility of gaining insight into the true nature of experience to rema in open to us, so that we can be liberated.On the other hand the seed-syllables are Vajrasattva's response to us. Vajrasattva reminds us that it is we who proje ct onto our experience, not him, that he, i.e. the nature of experience, is alwa ys available to us, and that nothing can ever change that. Sunyata, pratityasamu tpada, Buddha Nature, and so on, are all ways of pointing to the nature of exper ience saying the same thing in different ways. Vajrasattva replies in non-linear , non-rational fashion because typically it is very difficult to think straight about this subject. Typically we are completely caught up in, or intoxicated wit h pramada our stories, and we cannot really think outside that narrow context. I n Tantric terms Om AH and HUM represent not just our mundane body, speech and mi nd, but also the Three Mysteries of trighuya. These are the "body", "speech", an d 'mind' of the Dharmakaya which are communicated through Vajrasattva?s use of m udra mantra, and mandala. These three also become the technology by which we ali gn our body speech and mind with the Dharmakaya and become enlightened.