Buddhist protective amulet, Buddha Acala
Massive silver 925, gold-plated 18k
copper on the back
Deity protected by a protective glass made of sapphire leuco like high-end watches.
Agate nan hong (southern red) of Yunnan, Baoshan site. This execptional agate owes its red color to the presence of cinabre.
Mantra of compassion, "om mani padme hum!" turning backwards thanks to a German high-precision ball bearing system.
Size of pendant: 53mm in diameter
Weight of 72 grams
Comes with a mala composed of 108 pearls of coconut, silver and copper.
Video of the collection available via this link
As a gemologist graduated from the National Institute of Gemmology (ING), Paris, France. All our materials are expertized and certified by us.
Acala, leader of the Vidyaraja, the 5 kings of Buddhist knowledge and magic sciences.
Acala, Acalan-tha, Achala, Fudo-Mya in Japanese, Bedung mengwong in Chinese动 ( ) , Tibetan Miyowa.
Acala the Immutable, or "Acalan-tha" the immutable master, is a Buddhist deity of mikkyo, a Japanese term meaning "esoteric teaching," refers to Japanese Tantric Buddhism. It is practiced in the Shingon school and in some branches of the Tendai school.
Also revered in Tibetan, Mongolian and Chinese tantrism, the late "Tangmi" current for the latter, supplanted by lamaism as early as the Mongol dynasty of the Yuans.
he is one of the five Vidyaraja, kings of knowledge and knowledge, lords of the magic sciences, wrathful gods embodied by Buddhas and bodhisattvas
Protectors of the Dharma, fighting demons, and scaring suffering and stubborn beings, having false or nihilistic beliefs.
Protectors of the 5 Dhyani Buddha, or Buddha of Wisdom, also called Meditation Buddha.
Acala, the leader of the Vidyaraja, is associated with fire and anger. Mostly represented in Japan,
Acala, by its mystical name Jôjû Kongô, "the eternal and immutable diamond", is the destroyer of passions. In esotericism, he is considered a body of metamorphosis (Nirmânakâya) of Vairocana whose firmness of mind and the will to destroy evil.
Its symbol is a sword held vertically and around which surrounds a dragon surrounded by flames. His halo of flames supposed to consume passions. It is described in many sutras in particular in the Mahâvairochana- sutra.
He would assume, "against the obstacles, the energy of the follower himself", thus showing the compassionate power of Vairocana. His sword is used to fight the "three poisons": greed, anger and ignorance. With his left hand he holds a rope (pâsha) to catch and bind evil forces and prevent them from harming. Acala has vowed to extend the lives of his faithful by six months and to give them an unwavering resolve to overcome the forces of evil, and as such he is sometimes invoked as the "prolongator of life".
In Tibet, Acala is called Achala-Vajrapani and is a Dharmapala (guardians of the teachings). It is depicted with 4 heads, four arms and four legs, trampling the demons. He's holding the sword, the rope, a vajra and a skullcap.
His face expresses extreme anger, frowning, left eye wrinkled or looking crooked, lower teeth biting the upper lip. It has the physique of a corpulent child (round-bellied).
His canines are protruding, the right pointing upwards, symbolizing heaven and spirit, left down, earth and matter.
An aura of fire completely surrounds it (peaceful deities have an aura similar to a resting sea). He sits on a large rock symbolizing his firmness and unwavering determination. It represents immutability.
Acala is said to be a powerful deity who protects the faithful by burning all obstacles (antaraya) (障難, Shonan) and (Klesa smears) (雜染, zenzen), thus helping them to enlightenment.
Originally the deity Mahayana Acalan-tha, whose name means "unmovable protector," Acala was incorporated into the vajrayana as a servant of the Buddha. In the Tangmi (Chinese Vajrayana of the Tang era), its name was translated as Budong "immobile" (chin: 動; Bedang).
Then, the deity was imported to Japan as 動 (Fudo) by Kukai (July 31, 774 - April 22, 835) scholar and official at the Japanese imperial court (early in the Heian era), holy founder of the esoteric Buddhist school Shingon, during his trip to China in 804, with the aim of initiating the tantric form of Buddhism. There he met the eminent Buddhist scholar Pranja from the Gandhara region, the birthplace of Mahayana or a large vehicle, a region in northwestern Pakistan. Kukai studied in China as a member of the kentoshi mission.
Scholars such as Miyeko Murase claim that the origins of this Buddhist deity lie in the Hindu deity Shiva, to which he borrows many traits, especially his attributes of destruction and reincarnation.
The deity was popular during the Middle Ages and in modern times in Nepal, Tibet and Japan where sculptural and pictorial representations of him are most often found. Much of the iconography comes from Japan.
In Tibetan Buddhism and art, the Akshobya Buddha, whose name also means "the immutable," presides over the clan of deities to which Ocaana belongs. Other sources refer to Acala and Caararoa as an "emanation" of Akshobhya, suggesting further assimilation.
Acala evolves into a deity invoked in Buddhist rituals to "frighten the gods, titans, men and destroy the force of demons," and he kills all ghosts and evil spirits.
In some Buddhist texts such as the Sadhanamil, the Hindu gods vishnu , Shiva , Brahma and Kandarpa, are called "evil" because they cause an endless rebirth , and these gods are terrified by Acala because he wears a rope to tie them.
In Nepalese and Tibetan Buddhist traditions, Visvajri became Acala's companion.
In the Shingon Buddhist temples dedicated to Ocaana, priests perform the Fud-h 動 法 , or ritual service to obtain the purification power of the deity for the benefit of the faithful. This rite systematically involves the use of the Homa ritual (護 摩, goma) as a purification tool. Ritual in which all religious offerings are turned into fire.
In the mystical Shugendo, an esoteric Japanese Buddhist current, lay people or monks in yamabushi garb undergoing rigorous outdoor training in the mountains often pray for small Acala statues or portable talismans that serve as honzon.
It is also at the top of the list of 13 Buddhas (仏 , jesan butsu). Thus, the followers of the Shingon in times of mourning assign Acala to the first seven days of mortuary service.
The first week is an important observation, but perhaps not as much as the observation of "seven times seven days" (or 49 days) meaning the end of the "intermediate state" (bardo).
In Japan, Acala has become a hotbed of worship in its own right, and has been installed as尊 a honzon or main deity in temples and outdoor shrines. A famous example is the Narita Fud-d, a Shingon sub-sect temple in Narita San.
The mantra recited in honor of Fudo Mya is in Sanskrit
"Nama's samantavajrà, caamah-araa sphoaya h-traka h-m."
In Japanese " Numaku samanda bazaradan sendamakaroshada sohataya hun tarata kan man "
According to Tibetan Buddhism, reciting the mantra of Chenrezi Om Mani Padme Hum, aloud or inwardly, is an invocation to Chenrezig's benevolent and powerful attention, the expression of the Buddha's compassion. Seeing the written mantra can have the same effect, which is why it is found in clearly visible places, even engraved in stone. It can also be invoked with prayer mills on which the mantra is inscribed, sometimes thousands of times. There are different formats of prayer mills: there are those that can be carried with you and run with one hand, and there are others that are so large and heavy that it takes several people to run them. According to Tibetan Buddhist monks, the mantra Om Mani Padme Hum (Hung) alone brings together all the Buddha's teachings.
Each syllable closes a door of reincarnation:
OM: Close the door of the world of Devas (gods). MA: Close the door of the world of asuras (half-gods). NI: Close the door to the human world. PAD: Closes the door to the animal world. ME: Closes the door of the world of pretas ("greedy spirits"). HUNG: Close the door of hell.
Each syllable purifies a veil:
OM: purifies the veil of the body. MA: purifies the veil of speech. NI: purifies the veil of the mind. PAD: purifies the veil of conflicting emotions. ME: purifies the veil of substantial existence. HUNG: purifies the veil that covers knowledge.
Each syllable is a mantra in itself:
OM: for the body of the Buddhas. MA: for the word of the Buddhas. NI: for the spirit of the Buddhas. PAD: for the virtues of the Buddhas. ME: for the achievements of the Buddhas. HUNG: for the grace of the body, the word, the spirit, the virtue and all the accomplishments of the Buddhas.
Each syllable corresponds to one of six transcendental paradigms or enhancements:
OM: generosity. MA: Ethics. NI: tolerance. PAD: Perseverance. ME: Concentration. HUNG: discernment.
Each syllable is also connected to a Buddha:
OM: Ratnasambhava. MA: Amaoghasiddi. NI: Vajradhara PAD: Vairocana. ME: Amitabha. HUNG: Akshobya.
Each syllable of the mantra cleanses us of a defect:
OM: pride. MA: the desire/desire to be entertained. NI: passion. PAD: stupidity/prejudice. ME: poverty/possessiveness. HUNG: Aggression/hate.
Finally, each syllable corresponds to one of the six wisdoms:
OM: the wisdom of stability. MA: Complete WISDOM NI: Wisdom emanates from oneself PAD: all embracing wisdom (dharma) ME: discriminating wisdom HUNG: mirror-like wisdom.
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