1. Nomenclature, orthography and etymology

2. Newa: Buddhism

3. Shingon Buddhism

4. Tibetan Buddhism
    Hundred Syllable Mantra  Longchen Nyingtig  Dzogchen  Consorts 

5. See also

6. References

7. External links

Vajrasattva

(Pinyin: Jīngāng Sàduǒ Púsà)

(romaji: Kongōsatta Bosatsu)

Vajrasattva (Sanskrit: वज्रसत्त्व, Tibetan: རྡོ་རྗེ་སེམས་དཔའ། Dorje Sempa, short form is རྡོར་སེམས། Dorsem, Монгол: Доржсэмбэ)^[1] is a bodhisattva in the Mahayana, Mantrayana/Vajrayana Buddhist traditions. In the Japanese Vajrayana school of Buddhism, Shingon, Vajrasattva is the esoteric aspect of the bodhisattva Samantabhadra and is commonly associated with the student practitioner who through the master's teachings, attains an ever-enriching subtle and rarefied grounding in their esoteric practice. In Tibetan Buddhism Vajrasattva is associated with the sambhogakāya and purification practice.

Vajrasattva appears principally in two Buddhists texts: the Mahavairocana Sutra and the Vajrasekhara Sutra. In the Diamond Realm Mandala, Vajrasattva sits to the East near Akshobhya Buddha.

In some esoteric lineages, Nagarjuna was said to have met Vajrasattva in an iron tower in South India, and was taught tantra, thus transmitting the esoteric teachings to more historical figures.^[2]

His Mantra is Oṁ Vajrasattva Hūṁ (ॐ वज्रसत्त्व हूं).

Nomenclature, orthography and etymology

Vajrasattva's name translates to Diamond Being or Thunderbolt Being. The vajra is an iconic marker for Esoteric Buddhism.

Newa: Buddhism

Vajrasattva is an important figure in the tantric Buddhism of the Newa: Vajrācāryas of the Kathmandu Valley. He represents the ideal guru, and he is frequently invoked in the guru maṇḍala, the foundational ritual for all other Newa: Buddhist rituals and the daily pūjā for Newa: priests. The śatākṣara (100 syllable prayer to Vajrasattva) is memorized early in life by most practicing Newa: Buddhists.

Shingon Buddhism

In the Shingon Buddhist lineage, Vajrasattva is traditionally viewed as the second patriarch, the first being Vairocana Buddha. According to Kukai's writings in Record of the Dharma Transmission he relates a story based on Amoghavajra's account that Nagarjuna met Vajrasattva in an iron tower in southern India. Vajrasattva initiated Nagarjuna into the abhiseka ritual and entrusted him with the esoteric teachings he had learned from Vairocana Buddha, as depicted in the Mahavairocana Sutra. Kukai does not elaborate further on Vajrasattva or his origins.^[3]

Elsewhere, Vajrasattva is an important figure in two esoteric Buddhist sutras, the Mahavairocana Sutra and the Vajrasekhara Sutra. In the first chapter of the Mahavairocana Sutra, Vajrasattva leads a host of beings who visit Vairocana Buddha to learn the Dharma. Vajrasattva inquires about the cause, goal and foundation of all-embracing wisdom, which leads to a philosophical discourse delivered by the Buddha. The audience cannot comprehend the teaching, so the Buddha demonstrates through the use of mandala. Vajrasattva then questions why rituals and objects are needed if the truth is beyond form. Vairocana Buddha replies to Vajrasattva that these are expedient means whose function is to bring practitioners to awakening more readily, and so on. In Shingon Buddhist rituals for initiation; the kechien kanjō; the initiate re-enacts the role of Vajrasattva and recites mantra and dialogue from the sutras above. The Mahācārya enacts the role of Mahavairocana Buddha, bestowing wisdom upon the student.{{citation needed|date=June 2016}}

Tibetan Buddhism

In Tibetan Buddhism the Vajrasattva root tantra is Dorje Gyan, or "Vajra Ornament".^[4] Vajrasattva 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, Vajrasattva practice is an essential element of Tibetan Buddhist practice.

In addition to personal practice, the Vajrasattva mantra is regarded as having the ability to purify karma, bring peace, and cause enlightened activity in general. Following the September 11, 2001 attacks on the United States, The Dzogchen Ponlop Rinpoche announced a project, Prayer 4 Peace, to accumulate one billion six syllable Vajrasattva recitations from practitioners around the world. The six syllable mantra (oṁ Vajrasattva Hūṁ), is a less formal version of the one hundred syllable mantra on which it is based but contains the essential spiritual points of the longer mantra, according to lama and tulku Jamgon Kongtrul.^[5]

Hundred Syllable Mantra

In Tibetan Vajrayana Buddhist practice, Vajrasattva 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" ({{bo|t=ཡིག་བརྒྱ|w=yig brgya}}) supplication of Vajrasattva, approaches universality in the various elementary Ngondro sadhana for sadhakas of all Mantrayana and Sarma schools bar the Bonpo. The pronunciation and orthography differ between lineages.

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