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

Mantra Yoga is considered as the best suitable practice for Kali Yuga period which live now.

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

Bayk Al