Thắng Quân Bất Động Minh Vương Tứ Thập Bát Sứ Giả Bí Mật Thành Tựu Nghi Quỹ

At that time, Prajna Bodhisattva entered a samadhi called Vajra Equanimous Attainment. A fire of majestic radiance blazed forth, illuminating all Buddha-realms. Throughout the trichiliocosm, the various maras who created obstacles, the Vinayakas, rakshasas, and others all had their bodies scorched by the fire. Stricken with illness and mentally dazed, they all cried out. People in the world, oppressed by great suffering, all exclaimed, “Secret! Secret!” Their voices resounded throughout the trichiliocosm. All sentient beings who heard those voices became frightened and fled to the Buddha, saying, “World-Honored One! We now take refuge in the Three Jewels.”

Then Vajrapani Bodhisattva emerged from samadhi and asked Manjushri, “Why have Shakra, lord of the devas, and the other devas all come here?”

Manjushri Bodhisattva replied, “I do not know. Only the Tathagata knows.”

After saying this, the two great beings both remained silent. Then a Krodha King named the Noble Victorious Army Acala Vidyaraja declared, “I shall now teach the heart and the secret mudra. Vajrasattva Bodhisattva and all you good men in the great assembly, listen attentively.

Boundless, valiant power and all the deeds of the Tathagatas arise from Acala Krodharaja. Moreover, eight hundred billion kotis of Tathagatas, as numerous as the sands of the Ganges, knew this command and thereby attained unsurpassed bodhi. Immeasurable devas, nagas, and the eight classes of beings also constantly make offerings to, revere, honor, and serve him.

If one can contemplate and remain mindful of this Majestic Wrathful King, all obstacles will be eliminated. No obstacle will dare approach, and one will always remain far removed from them. Wherever the practitioner dwells, there will be no mara activity or calamities caused by spirits.”

Vajrasattva Bodhisattva then aroused himself from samadhi and summoned all shravakas, pratyekabuddhas, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and every kind of living being to assemble. He then extracted the essential distinctions within the minds of all beings, causing them to become one essence and abide in samadhi. Many kotis of worlds were consumed and destroyed by fire, becoming one vast mass of flame, like the radiance of seven suns shining into the mouth of a great mare, or like all rivers flowing into the navel of the ocean, where they were swallowed entirely without remainder and became a raging conflagration.

The Great Majestic Wrathful King just described is the wondrous heart of Victorious Army Acala Vidyaraja. He is also the great mare’s mouth that devours the aggregate of causes formed by the afflicted minds of all sentient beings, transforming them into a world of blazing fire.

Prajna Bodhisattva then addressed the Buddha: “For the sake of myself, all Tathagatas, bodhisattvas, shravakas, condition-awakened ones, pratyekabuddhas, the eight classes of devas and nagas, every kind of sentient being, and the realm of beings, Victorious Army Vidyaraja manifests a wrathful body out of compassionate concern, to liberate and benefit them. From the heart of Mahavairocana arise the Five Great Vidyarajas and all Buddhas.

These Five Vidyarajas are the five paramita gates of Mahavairocana, from which those bodily aspects are produced. One Vidyaraja, named Victorious Army Acala, manifests throughout the trichiliocosm a body of sovereign, blazing radiance and majestic virtue. He is precisely the intrinsic-wheel body of Prajna Bodhisattva.

To subdue and gather in sentient beings according to their kinds, he serves as the staff of the Vajra-Wielding Disciples, empowering his retinue and breaking every obstacle. Therefore, like a mighty Buddha, he reveals the essence of vajra wrath. He then abides in the Fire-Born Samadhi and proclaims the Great Obstacle-Destroying Mantra.

This mantra possesses tremendous majesty and can eliminate everything, destroying the obstacles of true practitioners. From the moment they arouse the mind of bodhi, it protects and nurtures them until they attain Buddhahood, without regression or descent into the lower realms, and enables them swiftly to realize the fruit of the Buddha Way.

“The four great vows of this Vidyaraja are:

1) Those who see my body shall arouse the mind of bodhi.

2) Those who hear my name shall cease evil and cultivate goodness.

3) Those who hear my teaching shall attain great wisdom.

4) Those who know my heart shall attain Buddhahood in this very body.

“Those who uphold and recite the secret mantra will receive protection in life after life. If one maintains mindfulness of me, even the mind of doubt cannot approach, much less the obstacles of the world. Obstacles are of two kinds:

1) Internal obstacles: Those arising from one’s own mind. They are so numerous that they cannot all be described.

2) External obstacles: Those arising from outside. These too are numerous.

“This mantra can destroy, pacify, and eliminate them all, causing the body to become undefiled and pure. To practice according to the Dharma is to attain Buddhahood in this very body; this is exceedingly profound and wondrous within the Esoteric Teaching.

“What are the four conditions?

1) Fasting

2) Sustaining oneself on vital energy

3) Eating vegetables

4) Eating sparingly

“Practice according to your ability, reciting the Root Mantra up to one laksha—one hundred thousand repetitions—or three lakshas—three hundred thousand repetitions. Thereafter, abstain from food and drink for one day and one night, adorn the place of practice, and make extensive offerings. Before the image, burn pieces of Khổ Luyện wood as thick as a thumb and twelve finger-widths long, anointing both ends with ghee and honey.

With each recitation, burn one piece, completing 1,008 repetitions. Then enter a river or the sea until the water reaches your neck, stand facing east, and complete three lakshas of recitation each day. Afterward, whatever meritorious matter you seek in your heart will be fulfilled.

If the water contains insects, mosquitoes, or harmful creatures, and the power of the mantra has not yet been perfected, you must establish a protective boundary. If one constantly upholds and recites Acala’s Root Mantra, one can, according to one’s present power, bind all spirits, cause trees to break and fall, make flying birds drop from the sky, and dry up naga ponds. If one wishes to debate and defeat non-Buddhists, rebels, evil persons, and others, they can all be subdued.

“Furthermore, when a lunar eclipse occurs, complete the prescribed number of mantra recitations and then abstain from food for one day and one night. Take cow dung that has not fallen upon the ground—either catch it in a vessel, or use dung that has fallen upon grass, discarding the lower layer and taking the upper—and use it to construct the mandala. Scatter various kinds of incense and flowers as offerings, and place the Great Prajnaparamita Sutra in the center of the mandala. Take milk from a cow that has a calf, both of a single color, and make it into butter. Place it in a bronze vessel and cook it, stirring it with a spoon made of Khả Lị wood. From the moment the lunar eclipse begins, recite the mantra until one of three signs appears:

_ The sign of heat: Drinking it can eliminate every illness.

_ The sign of smoke: Smearing it upon the body makes one invisible so that no one can see one.

_ The sign of fire: Drinking it immediately confers supernormal powers, enabling one to fly and transform oneself.

“Furthermore, if a practitioner stays on a lofty mountaintop, refrains from eating grain, recites one laksha, and maintains continuous mindfulness without thinking of anything else, heavenly hidden treasures will naturally appear. Hidden treasures are generally concealed by devas, spirits, or humans. Those buried by humans are human hidden treasures. Those guarded by spirits are spirit hidden treasures, also called earthly hidden treasures. Those guarded by devas are heavenly hidden treasures. Take from them as desired and use them for meritorious and beneficial deeds. With each recitation, burn one offering; upon completing one thousand repetitions, all diseases within the country can be eliminated.

HOMA METHOD: Prepare a brightly blazing fire altar. Make a spoon two feet long from Kiên Tử wood. Put milk into a clean vessel and stir it; do not pour it into water. All illnesses will thereby be eliminated. Also mix a hundred kinds of flowers with ghee and honey. With each recitation, burn an offering and make a prayer, wearing clothing the same color as the flowers. If one burns one La Phược laksha, one will become the highest official in the country. Mật La Pha is a kind of fruit. Burning Tất Dưỡng Ngữ Tạng flowers causes everyone to love and respect one. Burn pinewood anointed with the three substances; upon completing ten thousand repetitions, one will acquire an immeasurable retinue. The pinewood should be seven inches long and as thick as a thumb. Burning barley brings wealth.

METHOD FOR PAINTING THE SUBDUING IMAGE

If one wishes to perform the rite, one should face the image. When the mind focuses upon a deity, the corresponding response will be evoked. On a piece of fine silk, paint Acala Vidyaraja wearing a red robe, with his waist inclined and red short trousers. On his left side is a lock of hair hanging down to his ear. His left eye glances slightly sideways. In his left hand he holds a rope. In his right hand he holds a sword upright, its point shaped like a lotus petal. He wears sword-boots and ornaments inlaid with mother-of-pearl. He stands upon a stone platform, with knitted brows and wrathfully glaring eyes. His body is reddish yellow and wrathful in appearance, causing all sentient beings to tremble in fear.

After completing the image, practice on the seashore, in a pure aranya, or in a secluded chamber. The practitioner should purify the body and wear red garments. The mind, the image, and one’s own body should all be visualized as red. One must remain undistracted, serene, and live on alms. After completing five lakshas—five hundred thousand repetitions—take bean-stalks five inches long, gather ten thousand of them tightly together, and, together with the three substances, sincerely burn them before the image while reciting. Victorious Army Acala Vidyaraja will then manifest his body for the practitioner to see. Having seen him, the practitioner will immediately attain the Tathagata’s samadhi-mind and dwell together with the bodhisattvas.

Next, before the image, recite the Root Mantra during the three periods of each day. Continue for six months, making offerings of incense, flowers, food, and drink according to your means. Every kind of prayer will then be fulfilled.

If bandits approach, the practitioner should hold one ritual object in the hand, recite one thousand times, and stand upright. If the bandits reach that place, their company will naturally retreat, fleeing in terror.

If one encounters an enemy or an evil person hostile to the Buddha-Dharma, mix loose soil with earth and fashion an effigy of that person. Write the person’s full name over its heart. The effigy should be one cubit long. Recite the mantra, cutting it once with each recitation, and then burn it. With each burning recitation, pronounce the evil person’s name. If, after it has been completely burned, that person still refuses to submit and take refuge, the person will die.

Also burn mandala leaves. With each recitation, pronounce the evil person’s name once and burn one leaf. Upon completing one thousand repetitions, that person will certainly lose his mind. Burn cow’s milk with one thousand recitations to restore him to health.

If one burns loose earth, pronouncing the person’s name and burning one portion with each recitation, upon completing one thousand repetitions, the person summoned will come from anywhere within one thousand miles.

Burn benzoin incense continuously during the three periods, and one will perfect the middle and highest grades of attainment.

All the methods recorded above are to be accomplished before the image.

Visualization of the Place of Practice: Within the mandala is Mount Sumeru, upon which rests a red lotus. Upon the lotus is a pavilion. Within the pavilion is an iron stone (?). Within the iron stone is the syllable HĀṂ (詶 _ HÀMÏ). That syllable transforms into the Venerable Victorious Army Acala, whose wrathful body is the transformation-body of the Dharma-Wheel-Turning Bodhisattva.

“Victorious Army” means sovereignty.

“Acala” means the great quiescent concentration of bodhi.

“Venerable” means the differentiated wisdom-body of Mahavairocana.

Acala was originally an emanation-body of Vairocana Buddha who uniquely upheld the Secret Mantra. In later lives he continually protects people in the world who have not yet severed worldly habits and who, although liberated a thousand times, still become separately involved in worldly affairs.

The Youthful One continually takes account of their repentance and never abandons them from beginning to end.

The lock of hair hanging downward on the left signifies the extension of compassion.

The sword held in the right hand signifies the fire of wisdom.

The rope held in the left hand signifies binding.

Sitting upon the platform signifies immovability.

The fierce flames issuing from his own body signify abiding in the Great Fire of Wisdom, the Fire-Born Samadhi.

The service of boundless Tathagatas signifies that he is the Venerable One whom the eight classes of devas and nagas respectfully serve.

If one merely recollects this Majestic Wrathful King, all obstacles will be destroyed, and every worldly and supramundane siddhi one seeks will be accomplished.

Mudra Form: Interlace the two hands inwardly, with the fingers forming a ring. Place the two thumbs upright against the two ring fingers, place the middle fingers against the faces of the thumbs, and join the two index fingers upright. The mantra is:

Nẵng mồ tam mãn đà phạ nhật la xá, đát-la-tra, a mộ già tán nõa, ma ha lạc sa nỏa, bà tra dã hồng, đát-la ma dã, đát-ra ma dã, hồng, đát-ra tra, hám, hàm

NAMAHÏ SAMANTA VAJRÀNÏÀMÏ TRATÏ AMOGHA CANÏDÏA MAHÀ ROSÏANÏA SPHATÏAYA HÙMÏ TRAMAYA TRAMAYA HÙMÏ TRATÏ HÀMÏ MÀMÏ

If the practitioner upholds this mantra every day, everything sought will be accomplished.

THE NOBLE VENERABLE ACALA SYLLABLE-PLACEMENT METHOD

ÚM (_ OMÏ): Place it at the crown of the head; its color is like space.

PHẠ (_ VA): Place it between the eyebrows; its color is like fire (? water).

NHẬT-LA (_ JRA): Place it upon both shoulders; its color is like fire.

A ( A) TẢ [perhaps missing (CA)] LA ( LA): Place it at the heart; its color is like milk.

As described above, establish these five places upon the practitioner’s body. At the center is the syllable A (狣), which transforms universally into the Five Syllables. Once these have been placed throughout the entire body, contemplate the body as the Immovable Vajra. After completing the syllable placement, recite the One-Syllable Mantra. It may be used for all purposes:

Nẵng mồ Tam Mãn Đà Phạ Nhật La xá _ Hám

NAMAHÏ SAMANTA VAJRÀNÏÀMÏ _ HÀMÏ

_ Further, for Protecting the Body and Establishing the Boundary: With the left hand, fold in the middle finger and the fingers below it, and press the thumb against the ring finger. Do the same with the right hand. Bend the left index finger and grasp the second joint of the right index finger. Place the mudra at the mouth and recite the Root Mantra seven times. Place it above the head and turn it clockwise three times. According to the distance intended in the mind, a protective boundary is immediately formed, and nothing can violate it.

_ Next, form the Buddha-Samadhi Entry Samaya Mudra: Turn both hands and join the palms. With the mudra, seal the forehead, both shoulders, heart, and throat. The mantra is:

Nẵng mồ tam mãn đà mẫu đà nẫm. A tam mê, đát rị tam mê, tam ma duệ, sa bà ha

NAMAHÏ SAMANTA BUDDHÀNÀMÏ ASAME TRISAME SAMAYE SVÀHÀ

_ Form the Dharma-Dhatu Birth Mudra: Make vajra fists with both hands and place their backs together, with the tips of the two index fingers touching. Hold the mudra at the heart and recite the mantra three times:

Nam mô tam mãn đà một đà nẫm. Đạt ma đà thử, tát phạ bà bà câu hàm

NAMAHÏ SAMANTA BUDDHÀNÀMÏ _ DHARMADHÀTU SVABHÀVAKA UHAMÏ

_ Form the Turning of the Dharma Wheel Mudra: Place the backs of the hands together. Interlace Earth—the little fingers; Water—the ring fingers; Fire—the middle fingers; and Wind—the index fingers. Insert the two Space fingers—the two thumbs—into the palms with their tips touching. Place the mudra at the heart and recite the mantra three times. The mantra is:

Nẵng mồ tam mãn đà phạ nhật ra xá, phạ nhật ra đát ma câu hàm

NAMAHÏ SAMANTA VAJRANÏÀMÏ _ VAJRA ATMAKA UHAMÏ

_ Form the Unendurable Mudra: Join the two hands with hollow palms. Interlace the two middle fingers. The two Water fingers—the ring fingers—and the two Fire fingers—the middle fingers—are all held upright. In reverse and forward order, seal heaven and earth three times; seal the five places of the body; seal the crown; then release the mudra outward and establish the boundary in the four directions. The mantra is:

Úm, sái rô phổ rị, vĩ lý, vĩ lệ, sa bà ha

OMÏ LELLU PURIVIKULE SVÀHÀ

_ All-Gathering Acala Compassionate Rescue Mantra:

Nẵng mồ tam mãn đa phạ nhật la xá. Chiến nỏa, ma ha lộ sái ninh, sa phá tra gia, hồng, đát la tra, hán hàm

NAMAHÏ SAMANTA VAJRANÏÀMÏ CANÏDÏA MAHÀ ROSÏANÏA SPHATÏAYA HÙMÏ TRATÏ HÀMÏ MÀMÏ

_ Form the Argha Mudra: Turn both palms upward, insert the two thumbs into the palms, and place the two index fingers upon the middle joints of the two thumbs. This is the conch mudra. The mantra is:

Nẵng mồ tam mãn đà mẫu đà nẫm. Nga nga nẵng tam ma, tam ma, sa ha

NAMAHÏ SAMANTA BUDDHÀNÀMÏ GAGANA SAMA ASAMA SVÀHÀ

_ Form the Offering of the Flower Seat Mudra: Open the ten fingers and raise them upward in offering three times.

_ Next, form the Unguent-Incense Mudra. The mantra is:

Nẵng mồ tam mãn đà một đà nẫm. Vĩ thâu đà hiến độ nạp bà phạ, sa phạ ha

NAMAHÏ SAMANTA BUDDHÀNÀMÏ VI’SUDDHA GANDHA UDBHÀVA SVÀHÀ

_ Next, form the Flower Garland Mudra: Use the preceding Unguent-Incense Mudra, placing the two Space fingers—the thumbs—against the lower edge of the middle joints of the Wind fingers—the index fingers. This is called the Flower-Offering Mudra. The mantra is:

Nẵng mồ tam mãn đà mẫu đà nẫm. Ma ha muội để rị dạ, tỳ dữu na nghiệt đế, sa phạ ha

NAMAHÏ SAMANTA BUDDHÀNÀMÏ MAHÀ MAITRIYA ABHYUDGATE SVÀHÀ

_ Incense-Burning Mudra: Form the Samputa with both hands. Turn upward and raise Earth—the little fingers; Water—the ring fingers; and Fire—the middle fingers. Bend the two Wind fingers—the index fingers—against the upper joints. The mantra is:

Nẵng mồ tam mãn đa một đà nẫm. Đạt ma đà đát phạ nỗ nghiệt đế, sa phạ ha

NAMAHÏ SAMANTA BUDDHÀNÀMÏ DHARMADHÀTU ANUGATE SVÀHÀ

_ Next, the Food and Drink Mudra: Join both hands with hollow palms and insert the two thumbs into the palms. The mantra is:

Nẵng mồ tam mãn đà một đà nẫm. A ra ra, ca ra ra, một lân nại na mi, mạt lân nại nhi, ma ha vị lịch, sa phạ ha

NAMAHÏ SAMANTA BUDDHÀNÀMÏ ARARA KARARA VALIMÏ DADE MI VALIMÏ DADE MAHÀ VALEHÏ _ SVÀHÀ

_ Next, the Lamp-Radiance Mudra:

Nẵng mồ tam mãn đà một đà nẫm. Đát tha nghiệt đa la chỉ, sa phả la ninh, phạ bà sa nẵng, nga nga thê na lị dã, sa phạ ha

NAMAHÏ SAMANTA BUDDHÀNÀMÏ TATHÀGATA ARCI SPHARANÏA VABHASANA GAGANA UDÀRYA SVÀHÀ

_ Next, the Universal Space Offering Mudra:

Úm, nga nga na, tam phạ bà sa la giải

OMÏ _ GAGANA SAMÏBHAVA VAJRA HOHÏ

_ Next, the Praise of the Venerable Acala:

1) Kurikara Naga King is a transformation-body of Acala Vidyaraja. He is depicted swallowing a sword and standing upon a stone platform. His mantra is:

Aùn, câu lị ca gia ca, la nhạ, mính già phiến duệ, sa bà hạ

OMÏ KURIKARÀYA RÀJA MEGHA ‘SANIYE _ SVÀHÀ

2) Kiền Đạt Yaksha King is a transformation-body of Akshobhya Buddha. His right hand holds a single-pronged vajra, his left hand rests upon his hip, his eyes are wrathful, his upper and lower fangs protrude, and his body is blue. Those who seek official rank should invoke this messenger.

3) Shikhin Great Brahma King is a transformation-body of Flower-Opening Buddha. His right hand holds a spear, his left hand rests upon his hip, and he has the red form of a heavenly king. Those who seek wealth should invoke this messenger.

4) Seven Heavens Five Mothers Yaksha King is a transformation-body of Amitabha of the West. He reverently holds a bowl in both hands, and his form is red. Those who seek love and respect should invoke this messenger.

5) First-Dhyana Jackal Great Brahma King is a transformation-body of Amoghasiddhi of the North. His right hand holds an arrow, his left hand holds a bow, he stands upon a rock, his form is black, and his eyes are wrathful. Those who seek the wisdom of liberation should invoke this messenger.

6) Great Vidyaraja of the Second, Third, and Fourth Dhyanas is a transformation-body of Samantabhadra Bodhisattva. His right hand holds a staff, his left hand rests upon his hip, his form is red, and his hair stands upright. Those who seek fulfillment of all aspirations should invoke this messenger.

7) The Various Heavenly Kings of the Heaven of the Thirty-Three are transformation-bodies of Manjushri. The right hand holds a great sword, the left hand rests upon the hip, and the form is black. Those who seek great wisdom should invoke this messenger.

8) Akanishtha Heavenly King is a transformation-body of Avalokiteshvara. His right hand holds a khakkhara staff, his left hand rests upon his hip, and his form is red. Those who seek the affection of the king and high officials should invoke this messenger.

9) Ương Câu General Kala King is a transformation-body of Maitreya. His right hand holds a rope, his left hand is clenched and rests upon his hip, and his form is red. Those who seek the queen or palace women should invoke this messenger.

10) Asura Golden-Bond King is a transformation-body of Krakucchanda Buddha. His form is black, his right hand holds a blade, and his left hand rests upon his hip. Those who seek the affection of high officials and dukes should invoke this messenger.

11) Great Bát Sa La King is a transformation-body of Kanakamuni Buddha. His right hand holds a staff, his left hand rests upon his hip as though he were about to strike a dog, and his form is red. Those who seek the highest official rank should invoke this messenger.

12) Suffering-Removing Bà La King is a transformation-body of Vipashyin Buddha. His right hand holds a wheel, his left hand rests upon his hip, and his form is black. Those who seek victory should invoke this messenger.

13) Taraka King is a transformation-body of Phát Sa Buddha. His palms are joined, and his form is red. Those who seek fulfillment of every worldly matter should invoke this messenger.

14) Five-Headed Secret Mantra King is a transformation-body of Kashyapa Buddha. His right hand holds a scripture scroll, his left hand forms a mudra and rests upon his hip, and his form is red. Those who seek great spiritual efficacy to liberate others should invoke this messenger.

15) Radiant Flame Yama King is a transformation-body of Noble Avalokiteshvara. His right hand holds a precious jewel at his heart, his left hand rests upon his hip, and his form is black. Those who seek efficacious benefit should invoke this messenger.

16) Five Thousand Human Tán La King is a transformation-body of Vaishravana. His right hand holds a vajra pestle, his left hand rests upon his hip, and his form is red. Those who wish everyone to revere them should invoke this messenger.

17) Divine Mothers and Great and Minor Kings is a transformation-body of Life-Prolonging Bodhisattva. His left hand holds a phạ-sa-la, his right hand rests upon his hip, and his form is red. Those who wish to prevail in debate should invoke this messenger.

18) Bell-Pestle Kala Great King is a transformation-body of Cundi Avalokiteshvara. His right hand holds a three-pronged vajra, his left hand rests upon his hip, and his form is red. Those who seek to subdue evil persons should invoke this messenger.

19) Kapila Dharma-Cultivating King is a transformation-body of Thousand-Armed Avalokiteshvara. His right hand holds a lotus, his left hand rests upon his hip, and his form is red. Those who seek to cure fever should invoke this messenger.

20) Yakshas and Heavenly Kings are transformation-bodies of Sublime Vision Bodhisattva. The right hand holds a great sword, the left hand rests upon the hip, and the form is red. Those who seek to eliminate epidemics should invoke this messenger.

21) Three Realms Heaven-Uprooting Great King is a transformation-body of Medicine King Bodhisattva. His right hand holds a stupa, his left hand rests upon his hip, and his robe is red. Those who seek official rank should invoke this messenger.

22) Đa Đà Transformation-Heaven Heavenly King is a transformation-body of Superior Medicine Bodhisattva. His right hand holds a bow, his left hand holds a Gia Lị Ma Đa, and his form is red. Those who seek to become master of Dharma teachers should invoke this messenger.

23) Yama and the Heavenly Kings are transformation-bodies of Kshitigarbha Bodhisattva. The right hand holds a Thằng Phạ Sa La, the left hand rests upon the hip, and the form is red. Those who seek the favor of noble persons should invoke this messenger.

24) All-Mutually-Sustaining Heavenly King is a transformation-body of Nagarjuna Bodhisattva. His hands form the Vajra Joined-Palms Mudra. His appearance is wrathful, his two eyes glare, his face is dark red, and his form is black. Those who seek to bind the heavenly claws should invoke this messenger.

The twenty-four messengers above signify arousing the mind and cultivating the path.

The twenty-four messengers below signify cultivating the fruition and attaining Buddhahood.

1) Kim Dạ Asura King is a transformation-body of Mahasthamaprapta Bodhisattva. A single-pronged vajra is held at the left side, while the two hands form the Joined-Palms Mudra; the form is black. Those who seek to bind evil spirits and malign energies should invoke this messenger.

2) Divine Guiding and Gathering Great Being King is a transformation-body of the Goddess of Auspiciousness. His right hand holds a staff, his left hand rests upon his hip, and his form is black. Those who seek to bind and eliminate spirits should invoke this messenger.

3) The Great Kings of the Twenty-Eight Lunar Mansions are transformation-bodies of Avalokiteshvara. The right hand holds a lotus, the left hand rests upon the hip, and the form is white or red. Those who seek to eliminate the fixed karmic obstacles of all people should invoke this messenger.

4) King of the Enjoyment of All Dharmas is a transformation-body of Vairocana. His left hand holds a scripture scroll, his right hand holds a sword, and his form is black. Those who seek to eliminate children’s illnesses and short lifespans should invoke this messenger.

5) Kashyapa Great Mantra Great Being King is a transformation-body of Akshayamati Bodhisattva. His right hand holds a khakkhara staff, and his left hand holds a kashaya robe. Those who wish all women to give birth quickly should invoke this messenger.

6) Great Being King Possessed by Each and Every One is a transformation-body of Gadgadasvara Bodhisattva. His right hand holds an inverted staff, his left hand rests upon his hip, and his form is red. Those who seek to halt all evil maras and spirits that cause madness should invoke this messenger.

7) King Who Protects and Upholds All Dharmas is a transformation-body of Dhara Bodhisattva. His right hand holds a scripture scroll, his left hand holds prayer beads, and his form is red. Those who seek to obtain another person’s wealth should invoke this messenger.

8) Red-Haired Đa La King is a transformation-body of Akashagarbha Bodhisattva. His right hand holds a stupa, his left hand holds a great sword, and his form is red. Those who seek a noble woman should invoke this messenger.

9) Small Suffering-Removing Tô King is a transformation-body of Dakini. His right hand holds a skull, his left hand is clenched and rests upon his hip, his eyes glare, his face is wrathful, and his form is black. Those who seek to repel curses cast by evil persons should invoke this messenger.

10) Urgent Great and Minor Deities Great King is a transformation-body of the Official Who Upholds the Teaching. His hands form the Vajra Joined-Palms Mudra, and his form is red. Those who seek to eliminate all calamities should invoke this messenger.

11) Na Phạ Kala King is a transformation-body of the Moon Deva. Those who seek victory in battle should invoke this messenger.

12) Tất Để Địa Great Being King is a transformation-body of the Deity of Dark Night. His right hand holds a single-pronged vajra, his left hand rests upon his hip, and his form is black. Those who seek to eliminate widespread epidemic diseases should invoke this messenger.

13) Great King of the Divine King’s Retinue is a transformation-body of Yamaraja. His right hand holds a staff, his left hand rests upon his hip, and his form is red. Those who seek birth in the highest grade of the highest level in the Land of Ultimate Bliss should invoke this messenger.

14) Matanga Kala Celestial-Human King is a transformation-body of Narayana. His right hand holds a three-pronged vajra, his left hand holds a rope, and his form is black. Those who seek to save their parents of seven generations and beings suffering after falling into hell should invoke this messenger.

15) Heaven-and-Earth Enjoyment Great Vidyaraja is a transformation-body of Virupaksha. His right hand holds a sword, his left hand rests upon his hip, and his form is red. Those who seek the love and respect of women should invoke this messenger.

16) Great King by Whom All Deities Attain is a transformation-body of the Water Deva. His right hand holds a single-pronged vajra, his left hand rests upon his hip, and his form is black. Those who seek to cure muteness and stammering should invoke this messenger.

17) King of Each East, West, South, and North is a transformation-body of Sarasvati. His right hand holds prayer beads, his left hand rests upon his hip, and his form is white. Those who wish husband and wife together to abandon evil should invoke this messenger.

18) Secret Mantra Upholding King is a transformation-body of the Rakshasa Deva. His right hand holds a wish-fulfilling jewel, his left hand rests upon his hip, and his form is red. Those who seek to obtain every object should invoke this messenger.

19) Kashyapa Great King is a transformation-body of the Asura King. His right hand holds a great sword, his left hand holds a rope while resting upon his hip, and his red form resembles a heavenly king. Those who seek to eliminate all calamities should invoke this messenger.

20) Sala Great Divine King is a transformation-body of the Wish-Fulfilling Deva. His right hand holds a mirror, his left hand rests upon his hip, and his form is white. Those who seek to summon someone back should invoke this messenger.

21) Mạc Chú Great Mantra Great Vidyaraja is a transformation-body of Mahavairocana. His right hand holds a sword, his left hand holds a rope, his face is wrathful, and his form is black. Those who seek cattle, horses, and servants should invoke this messenger.

22) Assembly-Gathering Divine King is a transformation-body of the Deva of Pervasive Sound. His right hand holds a spear, his left hand rests upon his hip, and his form is red. Those who seek fields and land should invoke this messenger.

23) Supreme Unity Virtuous King is a transformation-body of the Universal World Deva. His right hand holds a three-pronged vajra, his left hand forms the Sword Mudra and rests upon his hip, and his form is black. Those who seek the affection of their teachers and elders should invoke this messenger.

24) King of All Deities is a transformation-body of the Fire Deva. His right hand holds a five-pronged bell, his left hand rests upon his hip, his robe is red, his eyes glare, and his face is wrathful. Those who seek the loving protection of the Buddhas should invoke this messenger.

Because Acala Vidyaraja protects practitioners through these forty-eight messengers, the forty-eight enter the bodies of the various spirit kings. To protect and uphold the Buddha-Dharma, all Tathagatas, all bodhisattvas, devas, and others use these forms to guard the bodies of practitioners who uphold and recollect the Vidyaraja. The various bodies of spirit kings that protect them day and night are skillful-means bodies of the Buddhas, bodhisattvas, devas, and others.

Prajna Bodhisattva then told all the spirit kings, “If the Mara King of the Heaven of the Thirty-Three does not obey the commands of all Tathagatas, cause him to submit and enter the wholesome path. I abide in samadhi and cause beings to be without fear. Why do you not act? Then, within the Great Mandala of those Buddhas, you will obtain the benefit of the Dharma.”

Victorious Army Acala Vidyaraja then addressed the Buddha: “How can this Maheshvara Deva, having died, be restored to life?”

The Buddha said, “You should restore him to life.”

Acala Vidyaraja then proclaimed the Dharma-Dhatu Birth Mantra.

After Maheshvara Deva had been restored to life, he rejoiced greatly and addressed the Buddha: “How rare indeed! Whenever anything has happened in the past, I have always come to ask the Buddha. To what class does this yaksha belong, that I am unable to know him?”

The Buddha said, “He is the lord of the Buddhas. I have entertained this thought: The Buddhas are honored above all. How, then, can this one be their lord? This matter could not be understood. I now know that, through the power of this Great King, I directly received the prediction of my attainment of Buddhahood. Therefore, know that he is the one honored by the Buddhas.

“The reason is that Maheshvara Deva is lord of the trichiliocosm. He is the beginningless ground of ignorance within the minds of sentient beings, freely exercising mastery among all their responses. Only the mind of great bodhi cannot be subdued by him. Once his life has been severed, realization is attained in the quiescent world. His rebirth is the opening of the gateway of Buddha-wisdom. Therefore, practitioners of mantra should contemplate each of the Buddhas’ secret words.”

If there is an inauspicious residence or a frightening place, or if official affairs bring calamity, one should single-mindedly recite the Root Mantra. One may also write out the mantra and drive it into the courtyard, causing the myriad inhabitants of the great earth not to dare interfere. One may likewise fix this Compassionate Rescue Mantra there.

In a secluded chamber, establish the boundary and protect the body; bind the mind to Acala’s messengers and maintain uninterrupted, focused mindfulness. Recite for many days until completing ten lakshas. Whenever eating, set aside one portion and respectfully offer it to Acala’s messengers.

Contemplate that the Buddhas of the past, to liberate and benefit all sentient beings, manifested the various bodies of spirit kings, wrathful kings, and mara kings in order to bind all spirit kings and cause them to enter the fruit of Buddhahood.

Each of their various forms is a subduing appearance through which body and mind are manifested. Thus, “mara” means bodhisattva; “spirit” means nirvana; and “king” means sovereign mastery of supernormal powers. These signify the accomplishment of everything in the world.

These three bodies—the Dharma-body, reward-body, and response-body—use the mara-king bodies of the Three Tathagatas and can therefore be called Mara Kings. The Tathagata is the good spiritual friend who embodies the causes and conditions of the great matter. All sentient beings attain three kinds of repentance.

Greed, hatred, and delusion are the roots of all sentient beings. Attaining Buddhahood is inexhaustible repentance. Furthermore, after attaining Buddhahood, one liberates all sentient beings; therefore, greed, hatred, and delusion are the basis of repentance.

Be diligent in every thought and do not interrupt the practice. This is the most fundamental mantra recitation. Reciting it brings swift accomplishment and effective signs.

For the sake of the practitioner, I uphold mindfulness without any other thought. Whether walking, standing, lying down, or sitting, even while reciting, remain undistracted. The mind itself is the accomplishment of the Dharma and the abode of the vow.

Because indolent disciples lack faith, the Dharma is not accomplished, and they consequently give rise to erroneous attachments. Therefore, understand this yourself and do not speak of it to others.

One laksha (Laksïanïa) is one hundred thousand repetitions.

The Concise Essentials of Victorious Army Vidyaraja end here. Believe, accept, and respectfully practice them.

THE SECRET RITUAL MANUAL OF VICTORIOUS ARMY ACALA

ONE FASCICLE (End)