Vajrasattva, also called the Great Purifier, is one of the most powerful and profound healing and purifications techniques in Vajrayana Buddhism.
"Om Benza Satto Hung" is a powerful mantra from the Tibetan Buddhist tradition that is used for purification and the attainment of enlightenment.
"Om" is a sacred sound that symbolizes the unity of the mind, body, and spirit,
"Benza" is the seed syllable for the deity of purification, Vajrasattva.
"Satto" means "purification" in Sanskrit,
"Hung" represents the energy of the mantra and the purified consciousness of Vajrasattva.
This mantra is used in Vajrayana Buddhist practices to remove negative karma and invoke the blessings of Vajrasattva for compassion, protection, and support on the path to enlightenment. Join us as we delve into the meaning and benefits of this mantra and learn how to incorporate it into your spiritual practice.
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“According to Tantra, one of the most powerful purifications is meditations on Vajrasattva. Recite the mantra of Vajrasattva, the 100-syllable mantra. If you don’t have initiation, you can say the mantra, no problem, you can visualize Vajrasattva in front of you or above your crown, as well.’ - H.E. Zasep Tulku Rinpoche
"To meditate on Vajrasattva is the same as to meditate upon all the buddhas. His hundred-syllable mantra is the quintessence of all mantras."
- Dilgo Khyentse Rinpoche
The short version of the Vajrasattva mantra is:
OM BENZA SATTO HUNG
In Tibetan Vajrayana Buddhist practice, Vajrasatva is used in the Ngondro, or preliminary practices, in order to purify the mind's defilements, prior to undertaking more advanced tantric techniques. The yik gya, the "Hundred Syllable Mantra" (Tibetan: ཡིག་བརྒྱ, Wylie: yig brgya) supplication of Vajrasatva, approaches universality in the various elementary Ngondro sadhana for sadhakas of all Mantrayana and Sarma schools bar the Bonpo.
Vajrasatva practices are common to all of the four schools of Tibetan Buddhism and are used both to purify obscurations so that the Vajrayana student can progress beyond Ngondro practices to the various yoga practices of tantra and also to purify any broken samaya vows after initiation. As such, Vajrasatva practice is an essential element of Tibetan Buddhist practice.
In addition to personal practice, the Vajrasatva mantra is regarded as having the ability to purify karma, bring peace, and cause enlightened activity in general.
The evocation of the Hundred Syllable Vajrasatltva Mantra in the Vajrayana lineage of Jigme Lingpa's (1729-1798) ngondro from the Longchen Nyingtig displays Sanskrit-Tibetan hybridization. Such textual and dialectical diglossia (Sanskrit: dvaibhāṣika) is evident from the earliest transmission of tantra into the region, where the original Sanskrit phonemes and lexical items are often orthographically rendered in the Tibetan, rather than the comparable indigenous terms (Davidson, 2002). Though Jigme Lingpa did not compose the Hundred Syllable Mantra, his scribal style bears a marked similarity to it as evidenced by his biographies (Gyatso, 1998). Jigme Lingpa as pandit, which in the Himalayan context denotes an indigenous Tibetan versed in Sanskrit, often wrote in a hybridized Sanskrit-Tibetan diglossia.
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