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We experience now. It does not prevent desire and attachment from recurring, however, because it has not attacked, let alone eliminated, the root cause or condition for desire and attachment to recur, namely grasping for truly established existence.Forms of Vajrasattva Utilized in Purification Practices Vajrasattva mantra and visualization meditation may be practiced for purification whether or not we have already received a tantric empowerment (dbang, Skt. abhishekha; initiation, “wang”) for some other Buddha-figure. In either case, we may practice Vajrasattva either with or without the subsequent permission (rje-snang; “jenang”) of Vajrasattva, though we at least need oral transmission (lung) of the mantra. If we practice Vajrasattva without any tantric empowerment, or if in conjunction with practice of any Buddha-figure from the first three classes of tantra, Vajrasattva is a single figure. The single form is white, with one face and two arms. If we practice Vajrasattva in conjunction with practice of any anuttarayoga tantra figure, Vajrasattva is a couple. Both members of the couple may be white, with one face and two arms, and with the male having either a peaceful expression of the mouth, as in Guhyasamaja and Yamantaka, or with a semi-forceful semi-peaceful mouth expression with fangs, as in Heruka Vajrasattva practiced in Chakrasamvara, Vajrayogini, and Hevajra. In Kalachakra, Vajrasattva is blue, the female partner green, and both have three faces and six arms. If we are practicing Vajrasattva without an empowerment for a Buddha-figure, we visualize ourselves in our ordinary form during the practice. We visualize all beings around us, each with a Vajrasattva on his or her head, and each also being purified. If we are practicing with having an empowerment for a Buddha-figure, we visualize ourselves as the Buddha-figure during the practice, but maintain very weak “pride of the deity” (lha’i nga-rgyal). We visualize on

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A moon disc at our hearts ourselves in ordinary form, surrounded by all beings, with everyone being purified. “Pride of the deity” is a feeling of actually being the Buddha-figure. Nyingma and Sakya practice Vajrasattva as a Buddha-figure (yidam) as well, in which case there is also the possibility of receiving a Vajrasattva empowerment. If we have received such empowerment, we may visualize ourselves as Vajrasattva during the practice, with ourselves in ordinary form, surrounded by all beings, with all sitting on a moon disc at our heart. We may also visualize all beings around us, and after we achieve purification, that we ourselves, as Vajrasattvas, emit rays of light and purify all of them. Gelug and Kagyu do not practice Vajrasattva as a yidam. Thus, there is no Vajrasattva empowerment, no visualization of ourselves as Vajrasattva, and no visualization of lights coming from ourselves and purifying all beings around us.Vajrasattva Meditation SessionPreliminaries For Vajrasattva mantra and visualization meditation, the preliminaries begin with quieting down by focusing on the breath, while breathing normally through the nose. If we have much mental wandering, we count the breaths. If our minds are already fairly quiet, we merely focus on the sensation of the breath coming in and out the nostrils. We can then visualize Vajrasattva before us as incorporating all objects that indicate a safe direction. We then reaffirm our motivation of safe direction and the bodhichitta aim. Optionally, we can do then the seven-limb practice: Prostration, made in the context of safe direction and bodhichitta Offerings Openly admitting shortcomings and applying the four opponent forces Rejoicing in our own and others’ good qualities and in the good qualities of Vajrasattva as full enlightened clear light awareness Requesting teachings – in this case, requesting purification, namely that Vajrasattva as clear light awareness

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Of Wisdom sutras and were to spend the first forty-five minutes engaged in such “collecting and cleansing” techniques as Vajrasattva meditation, we would not be wasting our time in the slightest. Instead, we would be ensuring that whatever study we did in the remainder of the hour would be of maximum benefit. Although there is a great purpose in performing such preparatory practices as Vajrasattva visualization as part of a daily spiritual routine, Tibetan lamas highly recommend that the serious practitioner engage in prolonged meditational retreats during which the deep experience of these practices can be cultivated. Certain lamas will not give disciples the empowerment of highest yoga tantra deities until they have completed an extensive retreat on all the preliminary practices. In addition to Vajrasattva these include taking refuge and generating bodhichitta, making mandala offerings, cultivating guru-yoga, performing prostrations, and so forth. In one such retreat the disciple may recite the hundred-syllable mantra of Vajrasattva more than one hundred thousand times, and this may be repeated many times during his or her training. The stipulation that the advanced teachings of highest yoga tantra will not be given unless and until the disciple completes these extensive preliminary practices serves several purposes. It not only weeds out all those whose interest in pursuing tantra is superficial and those who are easily discouraged by hardships, but most importantly it provides those who have the perseverance and dedication to complete these preliminaries with the necessary foundation for their future spiritual growth. It has even been said that for a disciple with the proper qualifications, the goal of enlightenment can be achieved through the practice of these preliminaries alone.Ushnisha Vijaya "who bestows boundless wisdom and the best of lives." Those who have completed an extensive retreat of Vajrasattva purification testify from their own experience that their perception of the phenomenal world undergoes a profound change. It is not that the world itself has been transformed but that the meditator’s view of it has been purified. It is as if the doors of perception have been opened wider and subtly obscuring curtains have been drawn back from the windows of the mind. Beings and phenomena take on a pure appearance—a reflection of the practitioner’s own newly revealed purity—and the gravitational field keeping us anchored in ordinary mundane reality is relaxed. Although this exhilarating vision of a world filled with infinite possibilities may fade, it provides. Download PDF - Vajrasattva [68v41o60w8vg]. Vajrasattva: The Secret Of The Four Wisdoms. Apology To Vajrasattva Secret.

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From Images of Enlightenment: Tibetan Art in PracticeBy Jonathan Landaw and Andy Weber Vajrasattva the diamond, or adamantine, being is the main deity employed for purification by practitioners of all levels of tantra. Depending on which type of practice is being followed, he can be visualized either alone or with consort.Vajrasattva with consort Vajrasattva Vajrasattva is white in color signifying his immaculate purity. Like Vajradhara, of whom he is an emanation, he holds a vajra symbolizing method in his right hand and the bell of wisdom in his left. Although the solo Vajrasattva is sometimes depicted as sitting with his leg partially outstretched, here he is in the unshakeable full vajra posture. As has been the case with many of the deities presented in this series so far, Vajrasattva wears the beautiful silken garments and jeweled ornaments of ancient Indian royalty.VajradharaThe techniques of tantric transformation will not be able to produce their profound results as long as our present body, speech and mind remain contaminated by the impurities accumulated from our past unwholesome physical, verbal and mental actions. For our practices to succeed we must not only avoid such unskillful and destructive activities now and in the future, but we must cleanse ourselves of those negative imprints still with us from the past. Vajrasattva meditation is the chief method recommended by the various traditions of Vajrayana Buddhism to accomplish this cleansing, or purification. Furthermore, it is extremely effective for rectifying transgressions of the sacred pledges made by the disciple to the tantric master at the time of empowerment and for restoring whatever tantric commitments we may have broken.Although a full explanation of the Vajrasattva practice is beyond the scope of this work, a brief indication of what it involves can be given as follows. Above the crown of our head we visualize our root guru in the form of Vajrasattva, having a transparent body of light. At the crown of his head is Akshobhya, the head of the buddha family to which Vajrasattva belongs. At Vajrasattva's heart we visualize the letters of his hundred-syllable mantra standing upright around the edge of a moon disc, in the center of which is the seed-syllable HUM.Having stabilized this visualization, and entreating our root guru from the depths of our heart to purify all our negative karmic imprints, we recite Vajrasattva's mantra with undistracted concentration. As we do so we visualize cleansing rays of

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A day, until we complete the number. We undertake this in order to purify ourselves of at least the grossest obstacles that could hinder our success in tantra practice to attain enlightenment for the benefit of all.Vajrasattva Meditation within the Context of Engaging in Tantra Practice In all four classes of tantra, we practice Vajrasattva mantra and visualization meditation as part of the preliminaries section of the full sadhanas of all Buddha-figures. Later in the sadhanas, we repeat the Vajrasattva practice in an extremely abbreviated form after recitation of the mantras of the Buddha-figures, in order to purify any karmic aftermath from faults in the mantra recitation. Practice of yoga tantra and anuttarayoga tantra in the Sakya, Kagyu, and Gelug traditions – and, likewise, practice of yoga tantra, mahayoga, anuyoga, and atiyoga in the Nyingma tradition – entail taking the tantric vows with any empowerment (initiation). In such cases, we may also practice Vajrasattva mantra and visualization meditation for purification of weakened tantric vows or weakened close bonding practices (dam-tshig, Skt. samaya). If we lose the tantric vows by fully transgressing them, we may purify the negative force of the action through 100,000 hundred-syllable repetitions and then retaking the vows. [See: Factors Involved in Transgressing Tantric Vows] In all of these tantra contexts for Vajrasattva practice as well, our motivation needs to be bodhichitta. We wish to avoid experiencing the negative consequences of our actions that would hinder or delay our ability to help others and our attainment of enlightenment. The motivation is not simply an initial scope non-Mahayana one, simply to avoid worse rebirth situations and the suffering of pain and unhappiness. In short, on all levels, Vajrasattva mantra and visualization meditation needs to be a Mahayana practice. After all, only Mahayana asserts that karma can be purified. Therefore,

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“common Siddhis” are our wishes or aspirations for “mundane” things. The goal of these “wishes” is to remove our obstacles to practice.— The action mantra of Green Tara:Om Tare Tuttare Ture SohaOr, any others that we feel drawn to. Again, if we are reciting on behalf of someone else, it is helpful to generate compassion for them while reciting.PurificationAnother common use of Buddhist mantras is for the purification of negative karma and negativities such as anger, attachment, and jealousy. Although ALL mantras can be considered purifying, as the merit of recitations of any Enlightened Deity mantra is purifying, the main go-to practice for Purification is always Vajrasattva:— Vajrasattva Mantra:OM VAJRASATTVA SAMAYA MANUPALAYAVAJRASATTVA TVENOPATISHTHADRIDHO ME BHAVASUTOSHYO ME BHAVASUPOSHYO ME BHAVAANURAKTO ME BHAVASARVA SIDDHIM ME PRAYACCHASARVA KARMA SU CHAMECHITTAM SHRIYAM KURU HUMHA HA HA HA HOBHAGAVAN SARVA TATHAGATAVAJRA MA ME MUNCHAVAJRA BHAVA MAHA SAMAYA SATTVAThe shorter version of the Vajrasttva Mantra is not a good substitution for the longer mantra, which contains statements of confession and purification, but in a “pinch” you can chant: OM VAJRASATTVA HUMFor a full feature on Vajrasattva in Buddha Weekly, see>>Developing Positive QualitiesA more important use of Buddhist mantras is to develop positive qualities such as love, compassion, and wisdom. We can recite mantras such as the Maitreya Buddha mantra: Om Maitreya Buddho Sangha Vandana, or the Compassion Mantra of Avalokiteshvara Om Mani Padme Hum or, again, the always-ready-to-help action mantra of Green Tara: Om Tare Tuttare Ture Soha.Connecting with the BuddhasAnother important way to use Buddhist mantras is to connect with and receive blessings from the Buddhas. We can recite mantras such as the Shakyamuni Buddha mantra: Om Muni Muni Mahamuni Ye Soha, or the Guru Rinpoche mantra: Om Vajra Guru Padma Siddhi Hum, or any others that we feel drawn to.Transformation of SufferingAnother important way. Download PDF - Vajrasattva [68v41o60w8vg]. Vajrasattva: The Secret Of The Four Wisdoms. Apology To Vajrasattva Secret. Vajrasattva free download. Get the latest version now. Vajrasattva. Software Free Download