Hundred peaceful and wrathful deities - văn (=peaceful) vũ (=warthful) bách tôn tâm chúhttp://www.rigpawiki.org/index.php?title=Hundred_peaceful_and_wrathful_deitiesHòa Nộ Bách Tôn Tâm Chú

The Hundred Peaceful and Wrathful Deities (Tib. ཞི� ་ཁྲོ� ་རི� གས་བརྒྱ་, Wyl. zhi khro rigs brgya) include

the forty-two peaceful deities and fifty-eight wrathful deities. They feature in several practices and cycles of teachings, most notably the Tibetan Book of the Dead and the Guhyagarbha Tantra, which is the primary source describing this mandala.zhi =peaceful thro= wrathful rig=family gya=100zhi khro - (JV, RY) peaceful and wrathful deitiesrigs brgya - (IW, RY) the hundreds of buddha-families

Contents 1   Forty-two Peaceful Deities

o 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

2   Fifty-eight Wrathful Deities o 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

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) Samantabadra

Samantabhadra (Wyl. kun tu bzang po);

2) Samantabadri

Samantabhadri (Wyl. kun tu bzang mo);

3-7) The Five Male Buddhas of the Five Families

Buddhas of the five families (Skt. jinakula; Tib. རྒྱལ་བ་རི� གས་ལྔ་, 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 family8-12) The Five Female Buddhas of the Five Families

The five female buddhas of the five families, also known as the five mothers (Wyl. yum lnga) are:

1. Dhatvishvari  (Skt.; Tib. དབྱི� ངས་ཕྱུག་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་རྒྱས་སྤྱན་, Sangyé chenma) the consort of Akshobhya,

who represents the purity of the element earth

3. Mamaki  (Skt.; Tib. མ་མ་ཀི� ་, Mamaki) the consort of Ratnasambhava, who represents the

purity of the element water

4. Pandaravasini  (Skt.; Tib. ག� ས་དཀིརི་མ� ་, Gökarmo) the consort of Amitabha, who

represents the purity of the element fire

5. Samayatara  (Skt.; Tib. དམ་ཚི� ག་སྒྲོ� ལ་མ་, Damtsik Drolma) also known as Green Tara, the

consort of Amoghasiddhi, who represents the purity of the element wind13-20) The Eight Male Bodhisattvas

Eight Great Bodhisattvas, or 'Eight Close Sons' (Skt. aṣṭa utaputra; Tib. ཉེ� ་བའི� ་སྲས་བརྒྱད་, Wyl. nye ba'i sras brgyad) — the main bodhisattvas in the retinue of Buddha Shakyamuni:

Mañjushri , འིཇམ་དཔལ་ or འིཇམ་དཔལ་དབྱིངས་, Avalokiteshvara , སྤྱན་རིས་གཟི� གས་, Vajrapani , ཕྱག་ན་རྡོ� ་རྗེ� ་,

Maitreya , བྱིམས་པ་མག� ན་པ� ་, Kshitigarbha , ས་ཡི� ་སྙི� ང་པ� ་ or སའི� ་སྙི� ང་པ� ་, Akashagarbha , ནམ་མཁའི� ་སྙི� ང་པ� ་, Sarvanivaranavishkambhin , སྒྲོ� བ་པ་རྣམ་ས� ལ་, and

Samantabhadra , ཀུན་ཏུ་བཟིང་པ� ་.Read more about them

21-28) The Eight Female Bodhisattvas

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 Munis

The Six Munis © 2004 Shechen Archives

The Six Munis (Skt.; Tib. Tubpa Druk; Tib. ཐུབ་པ་དྲུག་, Wyl. thub pa drug) are the supreme

nirmanakaya buddhas for each of the six classes of beings. They are:

1. Indra Kaushika (Skt.; Tib. དབང་པ� ་བརྒྱ་བྱི� ན་, Wangpo Gyajin; Wyl. dbang po brgya byin)

for the god realms

2. Vemachitra (Skt. Vemacitra; Tib. ཐགས་བཟིང་རི� ས་, Taksangri; Wyl. thags bzang ris) for

the demi-gods or asura realms

3. Shakyamuni  (Tib. ཤཱཀྱ་ཐབ་པ་, Wyl. shAkya thub pa) for the human realm

4. Shravasingha or Dhruvasiṃha (Skt.; Tib. ས� ང་ག� ་རིབ་བརྟན་, Sengé Rabten; Wyl. seng ge

rab brtan) for the animal realm

5. Jvālamukhadeva (Skt.; Tib. ཁ་འིབརི་ད� ་བ་, Khabar Dewa; Wyl. kha ‘bar de ba) for

the preta realms

6. Dharmarāja (Skt.; Tib. ཆོ� ས་ཀྱ� ་རྒྱལ་པ� ་, Chökyi Gyalpo; Wyl. chos kyi rgyal po) for the hell

realms35-38) The Four Male Gate Keepers

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 gate39-42) The Four Female 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 Wrathful Herukas and their Five Consorts

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 Wrathful 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. Caṇḍālī; Wyl. tsan dha li)

7. Vetali (Skt. Vetālī; Wyl. be'e ta li)

8. Shmashani (Skt. Śmaśānī; Wyl. sme sha ni)19-26) The Eight Tramen

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. Siṃhamukhā)

2. Vyaghrimukha (Skt. Vyāghramukhā)

3. Srigalamukha (Skt. Śṛgālamukhā)

4. Shvanamukha (Skt. Śvanmukhā)

5. Gridhamukha (Skt. Gṛdhramukhā)

6. Kangkamukha (Skt. Kaṅkamukhā; 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 Ishvaris

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.

59-60) Chemchok Heruka and his Consort

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 tablets of the deceased are burnt away. The fire used in the 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/kl/n_100deities_jang_chog_200908.html#100deities_____________________________________________________________________________________

The Hundred Deities of Bardo (中阴文武百尊) -----trung ấm văn vũ bách tôn

By : Acho RinpocheSource: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 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 if you fall into the hell or became an animal. If you were born as an animal, you would become very ignorant and would be slaughtered easily by others. If you 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 the teaching of The Hundred Peaceful & Wrathful Deities of 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, you 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://buddhaeyelibrary.blogspot.com/2009/04/blog-post.html______________________________________________________________________Shitro 100 Deity Mantra Om Ah Hung Bodhi Chitta Maha Sukha Jhana Dhatu Ah Om Rulu Rulu Hung Jo HungZhitro 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

文武百尊心咒：văn vũ bách tôn tâm chú Zhitro 100 Deity MantraOm Ah Hung Bodhi Chitta Maha Sukha Jhana Dhatu Ah Om Rulu Rulu Hung Jo Hung