Buddhist Mantras  Vol.1

Usnisa Vijaya Dharani

Buddhist Mantras  Vol. 2

Dzambhala Mantra

White Tara’s Long Life Mantra:

Om Tare Tuttare Ture Mama Ahyu Punye Jnana Puktrim Kuru So Ha

Om: essence of awakened body, speech and mind
Tare: quickly with boldness
Tuttare: clearing away all fear, distress and suffering of all beings
Ture: complete victory of truth over all negativity
Mama: “me”
Ayu: “life”
Punye: “merit”
Jnana: “Wisdom”
Puktrim Kuru: “Increase”
Soha/svaha: all accomplishments

Live recording from Sit Sing Sat Sang with Radical Devotion
(Bhajan, Mantra, Kirtan)
Devotional music - sound of light in Oslo

Linda Helena Cecilia Grahn - Vocal/Harmonium
Trond Erland Turiiya Sigvartsen - Vocal/Guitar
Tord Helsingeng - Guitar
Gui Mendonça - Tampura

White Tara Mantra - Radical Devotion live @ Sit Sing Sat Sang Oslo 20 Nov 2013

Buddhist Mantras  Vol. 3 (Acapella)

Avalokitesvara Mantra (Acapella)

This is a purification mantra of five elements, which are Namka, Long, Chu, Me, Sa, respectively space, wind, water, fire and earth elements... it is also noun as the rainbow shower. May all who hear it maintain a peaceful moment. 
Again thanks to German musician Rainer from Bola for making this track possible.
五元素咒语(空风水火土),也被誉为虹浴，希望听到词曲的您能够享受片刻的宁静。

Purification Mantra of Five Elements by Drukmo Gyal

I Just Wanna Be A Sheep - in 대구

Lanterns in the Fog

oṃ va jra sa ttva sa ma yam a nu pā la ya 
va jra sa ttva tve no pa ti ṣṭha dṛ ḍho me bha va 
su to ṣyo me bha va su po ṣyo me bha va 
a nu ra kto me bha va sa rva si ddhiṃ me pra ya ccha 
sa rva ka rma su ca me 
ci ttaṃ śre yaḥ ku ru hūṃ 
ha ha ha ha hoḥ bha ga van 
sa rva ta thā ga ta va jra 
mā me mu ñca va jrī bha va 
ma hā sa ma ya sa ttva aḥ



Explanation of the mantra
•Vessantara, in Meeting the Buddhas, suggests that in the first line (“Oṃ Vajrasattva! Preserve the bond!”) we are acknowledging our alienation from our true nature by calling upon Vajrasattva to preserve the bond, or samaya, whereby we do the Vajrasattva invocation regularly and Vajrasattva for his part responds by bestowing upon us the fruits of the practice. This “bond” represents a mutual commitment on the part of the practitioner and Vajrasattva. In psycho-spiritual terms, if you strive to realize your own innate purity, your innate purity will strive to manifest itself from the depths of the unconscious.
•We then (“As Vajrasattva stand before me”) call upon Vajrasattva as a spiritual friend (kalyanamitra), to manifest in our meditation and in our lives.
•We entreat Vajrasattva (“Be firm for me”) to be with us constantly. We are endeavoring to constantly come back to recognizing the mind’s true nature.
•“Be greatly pleased for me. Deeply nourish me. Love me passionately.” Vajrasattva becomes more like an intimate friend or even a lover, and is no longer just a protector. He’s someone who knows us deeply and cares passionately for us. He is our own deepest nature, so at this stage in the mantra we’re experiencing a reunion with ourselves. In the words of the poet Derek Walcott, “You will love again the stranger who was your self.”
•“Grant me siddhi in all things, And in all actions make my mind most excellent.” We now embody the qualities of Vajrasattva himself, and so to some extent we have become him. Siddhi is a Sanskrit word that literally means “perfection,” “accomplishment,” “attainment,” or “success,” and it refers to spiritual power attained through practice.
•“Ha ha ha ha ho!” This is the joyful sound of liberation. These five syllables are also said to represent the five Buddha families, which are all emanations of Vajrasattva.
•“Blessed One! Vajra of all the Tathāgatas! Do not abandon me.” Having experienced the innate purity of the mind, we aspire always to stay in touch with it. The “Tathāgatas” are the Buddhas, and the “Vajra of all the Tathāgatas” is the innately pure nature of the Awakened mind.
•“Be the Vajra-bearer, Being of the Great Bond!” This suggests that we are imploring Vajrasattva to be means for and path to Enlightenment for all beings. He is the vajra-bearer (the representation of Awakening” for all sentient beings.
•According to Vessantara, the syllable “hūṃ” is added to the mantra when someone has died, and the syllable “phaṭ” is added in order to subdue demons. Without the hūṃ and the phat the mantra has exatly 100 syllables.


Vajrasattva (100 Syllable) Mantra (Thần Chú Phật Kim Cang Tát Đoả 100 Chữ).MP3

Je Rinpoche, Tsong Khapa mantra,Chenresig.
Zongkapa Lobsang Zhaba,[1] or Tsongkhapa ("The man from Tsongkha",[2] 1357–1419), usually taken to mean "the Man from Onion Valley", was a famous teacher of Tibetan Buddhism whose activities led to the formation of the Gelug school of Tibetan Buddhism. He is also known by his ordained name Losang Drakpa (Wylie: blo bzang grags pa) or simply as "Je Rinpoche"

Ferenz Kallos - The Je Tsong Khapa Mantra

Tinna Tinh - Guru Rinpoche Mantra

Om Mani Peme Hum is the most widely used of all Buddhist mantras.
It is the supreme mantra of love and compassion and it has profound healing qualities for oneself and for all sentient beings.
It has been said that not even the Buddha Himself could fully describe the benefits of reciting this mantra. They are many more than the sand in the Ganges and the drops of water in the ocean...

Avalokitesvara Mantra (Acapella)

Tinna Tình

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