Hundred peaceful and wrathful deities -
văn (=peaceful) vũ (=warthful) bách tôn tâm chú
http://www.rigpawiki.org/index.php?title=Hundred_peaceful_and_wrathful_deities Hòa Nộ Bách Tôn Tâm Chú
The Hundred Peaceful and Wrathful Deities (Tib. Deities (Tib.
ཞ་ྲ ་ི ྲ་ར ་རགས་བ་ གི ས་བ་, Wyl. zhi khro rigs brgya) brgya) include the forty-
two peaceful deities and fifty-eight wrathful deities. deities. They feature in several practices and cycles of teachings, most notably the Tibetan Book of the Dead and Dead and the Guhyagarbha Tantra, Tantra, which is the primary source describing this mandala mandala.. zhi =peaceful thro= wrathful rig=family gya=100 zhi khro - (JV, RY) peaceful and wrathful deities rigs brgya - (IW, RY) the hundreds of buddha-families
Contents 1 Forty-two Peaceful Deities 1.1 1) Samantabadra o 1.2 2) Samantabadri o 1.3 3-7) The Five Male Buddhas of the Five Families o 1.4 8-12) The Five Female Buddhas of the Five Families o 1.5 13-20) The Eight Male Bodhisattvas o 1.6 21-28) The Eight Female Bodhisattvas o 1.7 29-34) The Six Munis o 1.8 35-38) The Four Male Gate Keepers o 1.9 39-42) The Four Female Gate Keepers o 2 Fifty-eight Wrathful Deities 2.1 1-10) The Five Wrathful Herukas and their Five Consorts o 2.2 11-18) The Eight Wrathful Females o 2.3 19-26) The Eight Tramen o 2.4 27-30) The Four Female Gatekeepers o 2.5 31-58) The Twenty-eight Ishvaris o 2.6 59-60) Chemchok Heruka and his Consort o 3 Further Reading
Forty-two Peaceful Deities
Thangka representing the forty-two peaceful deities
The forty-two peaceful deities (Tib. shyiwé lha shyé nyi ; Wyl. zhi ba'i lha zhe gnyis) are: 1) Samant abadra
Samantabhadra (Wyl. kun tu bzang po); 2) Samantabadr i
Samantabhadri (Wyl. kun tu bzang mo); 3-7) The Five Male Budd has of t he Five Families
Buddhas of the five families (Skt. jinakula; Tib.
ལ་བ་རགི ས་་, Wyl. rgyal ba rigs lnga) — the five
peaceful buddhas of the sambhogakaya: 1. Vairochana, buddha family 2. Akshobhya, vajra family 3. Ratnasambhava, ratna family 4. Amitabha, padma family 5. Amoghasiddhi, karma family 8-12) The Five Female Bu ddh as of th e Five Famil ies
The five female buddhas of the five families, also known as the five mothers (Wyl. yum lnga) are: 1. Dhatvishvari (Skt.; Tib.
དངི ས་ག་མ་, Ying Chukma) also known as Vajra Datvishvari or White
Tara, the consort of Vairochana, who represents the purity of the element space 2. Buddhalochana (Skt.; Tib.
སངས་ས་ན་, Sangyé chenma) the consort of Akshobhya, who
represents the purity of the element earth 3. Mamaki (Skt.; Tib. , Mamaki ) the consort of Ratnasambhava, who represents the purity
མ་མ་ཀ་ི
of the element water 4. Pandaravasini (Skt.; Tib.
གྲས་དཀར་མྲ་, Gökarmo) the consort of Amitabha, who represents the
purity of the element fire 5. Samayatara (Skt.; Tib.
དམ་ཚག་ྲལ་མ་, Damtsik Drolma) also known as Green Tara, the consort
of Amoghasiddhi, who represents the purity of the element wind 13-20) The Eight Male Bo dhi sattvas
Eight Great Bodhisattvas, or 'Eight Close Sons' (Skt. aṣṭa utaputra; Tib.
་ེ བའ་ི ས་བད་, Wyl. nye
ba'i sras brgyad ) — the main bodhisattvas in the retinue of Buddha Shakyamuni:
འཇམ་དཔལ་ or འཇམ་དཔལ་དངས་, ི ས་, Avalokiteshvara, ན་རས་གཟག Vajrapani, ཕག་ན་ྲ་་ེ , Mañjushri,
མས་པ་མགྲན་པྲ་, ི ་པྲ་ or སའ་ི ངི ་པྲ་, Kshitigarbha, ས་ཡ་ི ང ི ་པྲ་, Akashagarbha, ནམ་མཁའ་ི ང ི ་པ་མ་སལེ ་, and Sarvanivaranavishkambhin , བ Samantabhadra, ན་ཏ་བཟང་པྲ་. Maitreya,
Read more about them 21-28) The Eight Fem ale Bodh isattvas
The eight female bodhisattvas (Wyl. byang chub sems ma brgyad ) are also referred to as the eight offering goddesses. They are the consorts of the eight great bodhisattvas: 1. Goddess of Beauty (Skt. Lāsyā; Tib. Gekpama; Wyl. sgeg pa ma) the consort of Kshitigarbha 2. Goddess of Garlands (Skt. Mālyā; Tib. Trengwama; Wyl. phreng ba ma) the consort of Akashagarbha 3. Goddess of Song (Skt. Gītā; Tib. Luma; Wyl. glu ma) the consort of Vajrapani 4. Goddess of Dance (Skt. Nirtī ; Tib. Garma; Wyl. gar ma) the consort of Avalokiteshvara 5. Goddess of Flowers (Skt. Pūṣpā; Tib. Metokma Wyl. me tog ma) the consort of Sarvanivaranavishkambhin 6. Goddess of Incense (Skt. Dhupā; Tib. Dukpöma; Wyl. bdu spos ma) the consort of Maitreya 7. Goddess of Light (Skt. Alokā; Tib. Marmema or Nangselma; Wyl. mar me ma) the consort of Samantabhadra 8. Goddess of Perfume (Skt. Gandhā; Tib. Drichabma; Wyl. dri chab ma) the consort of Mañjushri Symbolically they represent the pure state of sense objects.
29-34) The Six Mu nis
The Six Munis © 2004 Shechen Archives
བ་པ་ག་, Wyl. thub pa drug ) are the supreme
The Six Munis (Skt.; Tib. Tubpa Druk ; Tib.
nirmanakaya buddhas for each of the six classes of beings. They are: 1. Indra Kaushika (Skt.; Tib.
དབང་པྲ་བ་ནི ་, Wangpo Gyajin; Wyl. dbang po brgya byin) for
the god realms 2. Vemachitra (Skt. Vemacitra; Tib.
ཐགས་བཟང་རསི ་, Taksangri ; Wyl. thags bzang ris) for the demi-
gods or asura realms
ཤ་ཐབ་པ་, Wyl. shAkya thub pa) for the human realm ེ ་ག་ེ རབ་བན་, Sengé Rabten; Wyl. seng ge rab Shravasingha or Dhruvasi ṃha (Skt.; Tib. སང
3. Shakyamuni (Tib. 4.
brtan) for the animal realm 5. Jvālamukhadeva (Skt.; Tib.
ཁ་འབར་ད་ེ བ་, Khabar Dewa; Wyl. kha ‘bar de ba) for
the preta realms 6. Dharmarāja (Skt.; Tib.
ཆྲས་་ི ལ་པྲ་, Chökyi Gyalpo; Wyl. chos kyi rgyal po) for the hell realms
35-38) The Fou r Male Gate K eepers
The four male gatekeepers (Wyl. sgo ba yab bzhi ) are: 1. Achala, guarding the east gate (or Vijaya, or Mahabala?) 2. Yamantaka, guarding the south gate 3. Hayagriva, guarding the west gate
4. Amritakundali, guarding the north gate 39-42) The Fou r Fem ale Gate Keepers
The four female gatekeepers (Wyl. sgo ma bzhi ) are: 1. Ankusha (Skt. Aṅkuśā; Wyl. lcags kyu ma or rta gdong ma) also called 'Horse Face' or 'Iron Hook', guarding the east gate and in union with Vijaya (or Achala?) 2. Pasha (Skt. Pāśā; Wyl. zhags pa ma or phag gdong ma) also called 'Sow Face' or 'the Noose', guarding the south gate and in union with Yamantaka 3. Shrinkhala (Skt. Śriṅkhalā; Wyl. lcags sgrog ma or seng gdong ma) also called 'Lion Face' or 'Iron Chain', guarding the west gate and in union with Hayagriva 4. Ghanta (Skt. Ghaṇtā; Wyl. dril bu ma or spyang gdong ma) also called 'Wolf Face' or 'the Bell', guarding the north gate and in union with Amritakundali.
Fifty-eight Wrathful Deities The fifty-eight wrathful deities are: 1-10) The Five Wrathf ul Herukas and th eir Five Cons orts
The five wrathful herukas and their five consorts —the wrathful aspect of the buddhas of the five families and of the five female buddhas —are: 1. Buddhaheruka and his consort Buddhakrodhishvari; 2. Vajraheruka and his consort Vajrarodhishvari; 3. Ratnaheruka and his consort Ratnarodhishvari; 4. Padmaheruka and his consort Padmakrodhishvari and 5. Karmaheruka and his consort Karmakrodhishvari.
11-18) The Eight Wrathfu l Females
The eight wrathful females or eight gaurima (Skt. gaurī; Tib. gaurima; Wyl. gau ri ma brgyad ) are: 1. Gauri (Skt. Gaurī; Wyl. ko'u ri ) 2. Pukkasi (Skt. Pukkasī; Wyl. pus ka si ) 3. Chaurimatrika (Skt. Caurī; Wyl. tso'u ri ) 4. Ghasmari (Skt. Ghasmarī; Wyl. kas ma ri ) 5. Pramoha (Skt. Pramohā; Wyl. pra mo) 6. Chandali (Skt. Ca ṇḍālī; Wyl. tsan dha li ) 7. Vetali (Skt. Vetālī; Wyl. be'e ta li )
8. Shmashani (Skt. Śmaśānī; Wyl. sme sha ni ) 19-26) The Eigh t Tram en
The eight tramen (Wyl. phra men brgyad ; Skt. piśacī), or eight singhama (Wyl. sim ha brgyad ) are animal-headed deities (tramen literally means 'hybrid'). They are: 1. Simhamukha (Skt. Si ṃhamukhā) 2. Vyaghrimukha (Skt. Vyāghramukhā) 3. Srigalamukha (Skt. Śṛgālamukhā) 4. Shvanamukha (Skt. Śvanmukhā) 5. Gridhamukha (Skt. G ṛ dhramukhā) 6. Kangkamukha (Skt. Ka ṅkamukhā; Wyl. kang ka mu kha), dark red in colour with a kite's/heron's (?) (Skt. kaṅka) head 7. Kakamukha (Skt. Kākamukhā) 8. Ulumukha (Skt. Ulūkamukhā) 27-30) The Four Female Gatekeepers
The four female gatekeepers (Wyl. sgo ma bzhi ) are: 1. Ankusha (Skt. Aṅkuśā; Wyl. lcags kyu ma or rta gdong ma) also called 'Horse Face' or 'Iron Hook', guarding the east gate and in union with Vijaya (or Achala?) 2. Pasha (Skt. Pāśā; Wyl. zhags pa ma or phag gdong ma) also called 'Sow Face' or 'the Noose', guarding the south gate and in union with Yamantaka 3. Shrinkhala (Skt. Śriṅkhalā; Wyl. lcags sgrog ma or seng gdong ma) also called 'Lion Face' or 'Iron Chain', guarding the west gate and in union with Hayagriva 4. Ghanta (Skt. Ghaṇtā; Wyl. dril bu ma or spyang gdong ma) also called 'Wolf Face' or 'the Bell', guarding the north gate and in union with Amritakundali. 31-58) The Twenty -eight Ishv aris
The twenty-eight ishvaris (Skt. īśvarī ; Tib. wangchukma nyer gyé; Wyl. dbang phyug ma nyer brgyad ) The twenty-eight ishvaris are composed of four groups of six yoginis corresponding to the four activities, and of the four female outer-gate keepers:
1. The six yoginis corresponding to the activity of pacifying:
Rakshasi (white)
Brahmi
Mahadevi
Lobha
Kumari
Indrani
2. The six yoginis corresponding to the activity of increasing:
Vajra
Shanti
Amrita
Chandra
Danda
Rakshasi (dark yellow)
3. The six yoginis corresponding to the activity of magnetizing:
Bhakshini
Rati
Mahabala
Rakshasi (pale red)
Kama
Vasuraksha
4. The six yoginis corresponding to the activity of subjugating:
Vayudevi
Nari
Varahi
Nanda
Mahahastini
Varunadevi
5. The last group is composed of the four female outer-gate keepers.
5 9- 60 ) Ch e m c h o k H e r u k a a n d h i s C o n s o r t
The fifty-eight wrathful deities become sixty when you add Chemchok Heruka (Wyl. che mchog heruka) and his consort Krodhishvari, who are the wrathful aspects of Samantabhadra andSamantabhadri. Further Reading
Sogyal Rinpoche, The Tibetan Book of Living and Dying , revised and updated edition (Harper San
Francisco, 2002), page 284. Categories: Buddhas and Deities | Hundred Peaceful and Wrathful Deities | Enumerations | Mahayoga
http://mybuddhadharma.blogspot.ca/2010/10/100-deities-jang-chog-prayer.html 100 Deities Jang Chog Prayer
The Origin It is stated in the Tantric legend that a king once executed his spiritual master. Due to this heavy sin, he passed away immediately and was born in the hell. He experienced the sufferings of all the six realms at the same time. Lord Buddha saw the great suffering of this being and He instructed him on the teaching and practice of the hundred deities. By just listening to this teaching and mantras of the hundred deities, this suffering being was liberated and reborn in heaven. At one time, there was an evil minister called Shata in Tibet. He had killed many innocent people and also caused a lot of obstacles to prevent the consort of Padmasambhawa, Yeshe Tsogyal, from practicing the Dharma. After his death, he was born in hell. Guru Padmasambhawa, and his consort saw with their wisdom eyes that the former evil minister was experiencing unbearable suffering. His consort tried to save him by using various methods but she did not succeed. Guru Padmasambhawa then used the hundred deities Mandala with Jang Chog to help the evil minister and many beings in the hells. All of them were liberated. Later Guru Padmasambhawa transmitted the teaching of the hundred deities to his twenty-five renowned disciples. The hundred deities are the attributes and activities of the five Buddhas and their female counterparts. They are the manifestations from the pure nature of our minds, and remain within us in the form of five faculties, five elements and twelve sources of perception and so on. By relying on the practice of the hundred deities or even by just hearing the mantra and seeing the mandala and picture of the hundred deities, one may either instantly or gradually realizes that the nature of one’s mind is inseparable from the perfect wisdom of the hundred deities. The Puja and Its Benefits During the performance of Jang Chog puja, the hundred deities are invoked and the various types of
offerings are made to them. The merits accumulated from these offerings are dedicated to the deceased to help them in their purification and liberation. The prayer itself is also an offering of assistance to those in the intermediate or Bardo state to show them the path to liberation. At the end of puja, the paper paper tablets tablets of the deceased deceased are burnt burnt away. The The fire used used in the burning burning symbolizes the wisdom of the hundred deities; the burning of the tablets symbolizes the cutting of the attachment of the deceased to a “self” which is the cause of his or her suffering. Through the prayer and the ritual performed, the consciousness of the deceased are merged and become inseparable from the wisdom of the hundred deities. Thus they are liberated. Source: http://www.kagyu-asia.com/ http://www.kagyu-asia.com/kl/n_100d kl/n_100deities_jang_ eities_jang_chog_200908. chog_200908.html#100deitie html#100deitiess ______________ _____________________ ______________ _____________ _____________ _______________ ______________ _____________ _____________ ________ __ ______________ _______________ _ The Hundred Deities of Bardo (
) --------trung ấm văn vũ bách tôn
By : Acho Rinpoche Source: http://achorinpoche.blogspot.com/2010/02/hundred-peaceful-wrathful-deities-of.html
I wish to talk about the teaching of The Hundred Peaceful & Wrathful Deities of Bardo. We did the empowerment ceremony for the practice at Alice’s home recently. According to Tibetan Buddhism, if one practices The Hundred Peaceful & Wrathful Deities of Bardo diligently, not only will he be cleansed of his Five Sins of No Respite (五无间罪), he will not fall into the Vajra Hell but will instead gain a swift rebirth in the Buddha Pure Land. Any sentient being who has heard only once about the mandala of The Hundred Peaceful & Wrathful Deities of Bardo, or the name of any of the deities, will not fall into the Three Lower Realms. The god, demi-god and the human realms belong to the Three Upper Realms, whereas the hell, hungry ghost and the animal realms belong to the Three Lower Realms. We should s hould strive for a rebirth in the Three Upper Realms and avoid the Three Lower Realms for the latter are full of sufferings. You would suffer tremendously tremendously if you fall into the hell hell or became became an animal. animal. If you were were born as as an animal, animal, you would become become very ignorant ignorant and and would be slaughtered easily by others. others. If you were were born as a hungry ghost, you would perpetually live in starvation, forever deprived of food, or any food that you could find would become inedible. So, we need to, at least, be born into the Three Upper Realms. After hearing hearing the teaching teaching of The The Hundred Hundred Peaceful & Wrathful Deities Deities of Bardo, Bardo, even one who has transgressed the Five Sins of No Respite will not fall into the Three Lower Realms, for it is “Liberation
Upon Hearing” that will lead one to the attainment of Buddhahood. This is the most supreme teaching, as recorded in the Buddhist doctrines. Samantabhadra Buddha said, “Male or female yogis who pay homage to the hundred peaceful & wrathful deities will purify all their mistakes, including the broken samaya bond and bad karma, and they will be able to attain the common and uncommon (共与 不共)accomplishments swiftly in their present lifetime.” The Hundred Peaceful & Wrathful Deities of Bardo is the most supreme treasure that can benefit all sentient beings widely, through which one could attain Buddhahood without doing the practice. Guru Padmasambhava said, “This is a very special and supreme teaching, as one can attain liberation by simply hearing it – attaining enlightenment without practice, and attaining Buddhahood in a split second. It is the most profound method of attaining the perfect enlightenment, and also a method for freeing one of all negative karma created through wrongful actions. One who hears this teaching will not fall into the dark realms. It is a teaching only revealed to sentient beings who have accumulated great merits through their past practice. Upon hearing the teaching, one will receive great blessings and instantaneously attain Buddhahood.” It is a hidden teaching (terma) transmitted by Guru Padmasambhava, not revealed to those without merits. It is generally unheard of by most people. But once you hear it, you will have the seed of Buddhahood planted within your being. You ought to know that Guru Padmasambha is someone who spoke of the true speech – the vajra speech. I obtained this linage of empowerment from three great masters, through H.E Konde Riponche (H.E Konde Rinponche received the empowerments of this teaching from H.E Padma Gelsang, H.H Penor Rinpoche and H. H. Kyabje Trulshik Rinpoche). I, in turn, conferred the empowerment to the rest of the participants. Such empowerment has great power of blessing, which is evident in the pictures taken during the empowerment ceremony – the amazing round lights appearing in space during the ceremony testified the great power of blessing. The genesis of The Hundred Peaceful & Wrathful Deities of Bardo began in this samsaric world dating back eons ago. There was a Brahmin who possessed supernatural power but was harmed by his student. The student was a prince who had also developed the Five Supernatural Powers. Out of jealousy, the student harmed his teacher and therefore fell into the Three Lower Realms and suffered great pains. Out of great compassion, Samantabhadra Buddha taught him the teaching of The Hundred Peaceful & Wrathful Deities of Bardo in order to help liberate him from the tremendous sufferings. Upon hearing the names and heart mantras of The Hundred Peaceful & Wrathful Deities of Bardo, the student immediately received the magnificent power of blessing from Vajrasattva and Vajrapani and was liberated from the great sufferings, and regained a human rebirth once more. When you are free, you may visit our BuddhaEye website (www.buddhaeye.net) and take a look at the pictures of the hundred peaceful & wrathful deities. When you enter the bardo stage (after death), they will appear before you, one at a time. If you have not learnt this teaching and did not receive the empowerment, you will be frightened by their appearances, especially the wrathful forms, and run away from them instead. You might even blackout and become unconscious out of great fear. However, if you have received the empowerment and blessing, and you have seen their pictures in the past, you will recognize them and attain instantaneous liberation in the bardo stage. For you recognize them and follow them, you are following Samantabhadra Buddha, and you will attain Buddhahood. So, it is possible for one to attain Buddhahood in the bardo stage. The Hundred Peaceful & Wrathful Deities of Bardo is a teaching that only requires “recognition”, without practice. Go visit the BuddhaEye website. Take a look at their pictures and store them well in your Alaya consciousness. One day, when you die, y ou will see them in your bardo stage, and remember, “Yes! I received the empowerment for this teaching in the past.” Follow the hundred peaceful & wrathful deities, and you will end up being born into the Pure Land of Samantabhadra Buddha. This is a very supreme teaching. I shall end here. Thank you.
Reference ：http://buddhaeyel http://buddhaeyelibrary.blogspot. ibrary.blogspot.com/2009/04/ com/2009/04/blog-post.html blog-post.html ______________ _____________________ ______________ _____________ _____________ _______________ ______________ _____________ _____________ ________ __ Shitro 100 Deity Mantra Om Ah Hung Bodhi Chitta Maha Sukha Jhana Dhatu Ah Om Rulu Rulu Hung Jo Hung Zhitro 100 Deity Mantra An Nộ Bách Tôn Tâm Chú (Zhi=peaceful, tro=wrathful) Om Ah Hung Bodhi Chitta Maha Sukha Jhana Dhatu Ah Om Rulu Rulu Hung Jo Hung
vũ bách bách tôn tâm chú 文武百尊心咒：văn vũ
Zhitro 100 Deity Mantra Om Ah Hung Bodhi Chitta Maha Sukha Jhana Dhatu Ah Om Rulu Rulu Hung Jo Hung
