अचलः

Source: TW

The 13th Century CE, depiction of Fudo Myoo, also known as Acala, is a remarkable artifact from Japanese Buddhism… This piece reflects the profound spiritual and artistic traditions of Japan.

Acala (“The Immovable”), also known as Acalanātha (“Immovable Lord”), a wrathful deity and dharmapala (protector of Dharma) prominent in Vajrayana Buddhism and East Asian Buddhism.

Canonical position

Originally a minor deity described as messenger or acolyte of buddha Vairocana, Acala later rose to prominence as an object of veneration in his own right as a remover of obstacles and destroyer of evil, eventually becoming seen as wrathful manifestation of either Vairocana, buddha Akṣobhya or bodhisattva Mañjuśrī. In later texts, he is also called Caṇḍaroṣaṇa (“Violent Wrathful One”). Acala first appears in Amoghapāśakalparāja Sūtra, translated by Bodhiruci 707-709 CE, where he is described as servant or messenger of buddha Vairocana:

“The first from the west in the northern quadrant is the acolyte Acala.
In his left hand he grasps a noose
and in his right hand he holds a sword.
He is seated in the half-lotus position.”

In East Asian esoteric Buddhism, Acala is classed among Wisdom Kings (Vidyārāja) is preeminent among 5 Wisdom Kings of Womb Realm. Accordingly, he occupies an important hierarchical position in Mandala of Two Realms. In China, he is known as Bùdòng Míngwáng (“Immovable Wisdom King”), while in Japan, he is called Fudō Myōō (an immovable deity who protects Buddhist teachings, typically depicted holding a sword and a rope, symbolizing cutting through of ignorance and binding of demons).

Japan

Acala (Fudō) is one of especially important and well-known divinities in Japanese Buddhism, being especially venerated in Shingon, Tendai, Zen, and Nichiren sects, as well as in Shugendō. Acala has been worshiped throughout Medieval times and into modern times in Nepal, Tibet, China and Japan, where sculptural and pictorial representations of him are most often found.

Introduction to Japan

Fudō Myōō (Acala), was never popular in Indian, Tibetan or even Chinese Buddhism, but in Japan it became object of a flourishing cult with esoteric overtones. Cult of Acala was first brought to Japan by esoteric master Kūkai, founder of Shingon school and his successors, where it developed as part of growing popularity of rituals for protection of state. Acala, as a powerful vanquisher of evil, was regarded both as a protector of the imperial court and the nation as a whole (in which capacity he was invoked during state-sponsored rituals) and the personal guardian of ritual practitioners.

Many eminent Buddhist priests like Kūkai, Kakuban, Ennin, Enchin, and Sōō worshiped Acala as their patron deity, and stories of how he miraculously rescued his devotees in times of danger were widely circulated.

Temple adoration

At the temples dedicated to Acala, priests perform Fudō-hō or ritual service to enlist the deity’s power of purification to benefit faithful. This rite routinely involves the use of the Homa ritual as a purification tool.

Lay persons or monks in yamabushi gear who go into rigorous training outdoors in the mountains often pray to small Acala statues or portable talismans that serve as his honzon. This element of yamabushi training, known as Shugendō, predates introduction of Acala to Japan.

At this time, figures such as Zaō Gongen, who appeared before sect’s founder, En no Gyōja or Vairocana, were commonly worshiped.

Once Acala was added to list of deities typically enshrined by yamabushi monks, his images were either portable, or installed in hokora (outdoor shrines). These statues would often be placed near waterfalls (common training ground), deep in mountains and in caves.

This statue, part of the Mary Griggs Burke Collection at Metropolitan Museum of Art, exemplifies the intricate craftsmanship of the period.