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Om Ma Ni Pe Me Hung

Six Syllable Mantra 

of Avalokitesvara:

Buddha of Compassion


May All Beings Benefit!


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Tibetan Buddhist Meditation and Study in the Nyingma Tradition


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Vajrasattva: Primordial Purity

  Dissolving Negative Emotions, Habitual Behaviors and Karma


A Foundational (Ngondrö) Practice

From the Palyul Nam Chö: Buddha in the Palm of the Hand


Vajrasattva practice and actualization is one of the foundational (Ngondrö) dzogchen practices and is the basis of 

the Guhyagarbha Tantra (Secret Essence of Magical Net).  The Guhyagarbha Tantra (also known as Vajrasattva Magical Net

is one of the main Inner Tantric texts in the Nyingma tradition and Palyul Nam Chö lineage. 


Vajrasattva is the ultimate embodiment of the aspects of all the Buddhas and is representative of the Diamond-like

Primordial Purity of the Buddha Nature within each individual. Vajrasattva is also representative of the 100 Peaceful 

and Wrathful Deities embodied in each sentient being (See Shitro) and also represents the 

Union of Compassion and Skillful Means. Sattva translates as ‘spiritual hero or heroine’ and 

Vajra translates as 'diamond thunderbolt' (unbreakable and pure energy). 


Vajrasattva is the ideal of the perfected being: without negative karma, without desire, without ego, without self, in an

egalitarian inner union of perfect non-duality. Vajrasattva represents the aspects of compassion and skillful means; 

and the state of perfected wisdom, joined for the ultimate goal of realization: 

Absolute Compassion and Wisdom (Enlightenment).


Through accomplishment of the meditative practice, Vajrasattva is actually understood as the practitioner in a state of

absolute purity,  having totally revealed the inner purity of the Buddha Nature within each individual. Thus transformed,

the practitioner is enabled to embark further and further along the path of realization; and achieve a deeper personal

understanding and actualization of Compassion and Wisdom.  



Vajrasattva Short Mantra

Om Vajra Sato Hung 

(actually pronounced) Om Benza Sah To Hung



100-Syllable Mantra of Vajrasattva 

Nam Chö Version

MP3 - 4 megs

Om Benza Sato Samaya, Manu Palaya

Benza Sato Tei No Pa, Tisthira Dridho Me Bawa

Suto Khayo Mei Ba Wa, Anu Rakto Me Ba Wa, Su Po Khayo Mei 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 Hri Daya, Benza Ma Mei Muntsa

Benzi Bhawa Maha Samaya Sato Ah


As with any mantra there are many levels to the meaning of the 100 Syllable Mantra. As a result, one should not become fixated 

upon any one translation of the mantra. For example, each of the syllables in the 100-Syllable Mantra also represents the 

One Hundred Peaceful and Wrathful Deities resident in one's own body and encountered in the Bardo State after death. 

By practicing with an open mind, the deeper levels of the mantra will be revealed.


The approximate meaning of the 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, suffering aggregates). 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 make the glory of the five wisdoms abide in my heart.





Khenchen (Head Professor) Tsewang Gyatso Rinpoche the spiritual director of Palyul Changchub Dargyeling Meditation 

and Study Centers in the United States. He is an authentic and qualified teacher, a recognized scholar and accomplished

Dzogchen master. His Holiness Penor Rinpoche (founder and head of Namdroling Monastery, Bylakuppe, India, 

see has authorized Khenchen Tsewang Gyatso Rinpoche to represent Namdroling Monastery and to teach,

confer empowerments and to give personal instruction in Buddhist practice. Khenchen Tsewang Gyatso Rinpoche

is the representative of His Holiness Penor Rinpoche in the US. 


Khenchen Rinpoche is also one of the three senior Khenpos (Professors) at Ngagyur Institute at Namdroling Monastery

in India; where he is responsible for the last three years of the nine year training for Buddhist shedra (seminary) students.  


Khenchen Rinpoche has been teaching in West for over 20 years; and his fluent English, sense of humor and deep insight 

into Western culture make him a reputable and popular teacher. He graduated at the top of all four traditions of 

Tibetan Buddhism in shedra (seminary school) and was awarded the Silver Medal for academic accomplishment by 

His Holiness the Dalai Lama.


Khenchen Tsewang Gyatso Rinpoche has been our best-kept 'secret' in the US! His ability to simply and easily explain 

and teach even the most complicated concepts has led to his teaching commitments growing expotentially beyond the US. 

This year, he is traveling and teaching in India, Singapore, Taiwan, the Philippines, Germany and Australia, as well as the US.


Khenchen Tsewang Gyatso Rinpoche has received all of the major lineage empowerments and transmissions of the

Nyingma school and Palyul lineage and has done intensive dzogchen practice under the guidance of His Holiness Penor Rinpoche 

and other eminent dzogchen masters including Dilgo Khyentse Rinpoche, Khenpo Jigme Phuntsok Rinpoche,

Khenchen Palden Sherab Rinpoche, Khenpo Tsewang Dongyal Rinpoche and Nyoshul Khen Rinpoche.


Palyul Changchub Dargyeling Dallas is honored to have Khenchen Rinpoche as Spiritual Director.



Eternal Knot


Instructions for Spiritual Practice by Shakyamuni Buddha

from the Kalama Sutta (Anguttara Nikaya Vol. 1, 188-193 P.T.S. Ed.)

   Do not believe in anything (simply) because you have heard it.

Do not believe in traditions because they have been handed down for many generations.

Do not believe in anything because it is spoken and rumored by many.

Do not believe in anything (simply) because it is found written in your religious books.

Do not believe in anything merely on the authority of your teachers and elders.

But after observation and analysis when you find that anything agrees with reason

and it is conductive to the good and benefit of one and all –

then accept it and live up to it.







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