EkÃÂká¹£aroá¹£á¹Âëṣacakra (à ¤Âà ¤Âà ¤¾à ¤Âà ¥Âà ¤·à ¤°à ¥Âà ¤·à ¥Âà ¤£à ¥Âà ¤·à ¤Âà ¤Âà ¥Âà ¤°), Japanese name Ichiji Kinrin Butchà  (ä¸ÂÃ¥ÂÂéÂÂ輪ä»Âé Â), is a Buddhoá¹£á¹Âëṣa and deification of the single-letter mantra Bhrà «á¹ (Devanagari: à ¤Âà ¥Âà ¤°à ¥Âà ¤Â, Siddham: ðÂÂ¥ð¿ð¨ð³ð¼ , Japanese: ãÂÂãÂÂã³), which was taught by the Buddha while settled in a profound state of samÃÂdhi.
The term âÂÂekÃÂká¹£ara" (ä¸ÂÃ¥ÂÂ, Japanese: ichiji, lit. âÂÂone letterâÂÂ) refers to the mantra "Bhrà «á¹Â," which is expressed using a single Sanskrit syllable. "Uá¹£á¹Âëṣacakra" (éÂÂ輪, Japanese: kinrin, lit. âÂÂGolden WheelâÂÂ) refers to the most exalted of the Cakravartin kings, symbolizing the exceptional spiritual efficacy of this deity. In the Ichiji Kinrin Mandala (ä¸ÂÃ¥ÂÂéÂÂ輪æ¼è¼羠), he is depicted alongside the seven treasures that accompany a Cakravartin king, which include the golden wheel, wish-fulfilling jewel, queen, horse, elephant, treasurer, and general).
Depending on the scriptural source, two forms of this deity are described: à ÂÃÂkyamuni of the Golden Wheel (Shaka Kinrin éÂÂ迦éÂÂ輪), representing à ÂÃÂkyamuni in the form of a TathÃÂgata, and Vairocana of the Golden Wheel (Dainichi Kinrin 大æÂ¥éÂÂ輪), representing MahÃÂvairocana in the form of a bodhisattva.
à ÂÃÂkyamuni of the Golden Wheel (éÂÂ迦éÂÂ輪) is regarded as a Buddha Crown manifested by à ÂÃÂkyamuni Buddha. His samaya form (ä¸Âæ§è¶形) is the eight-spoked wheel, and his seed syllable is "Bhrà «á¹Â." In sculptural representations, he typically appears in the TathÃÂgata form with spiraled hair (èº髪) and dressed in red robes. He sits with a wheel placed atop both hands in the dhyÃÂna mudrÃÂ, and is seated atop Mount Sumeru, within either a white moon disk halo that surrounds his entire body or a red sun disk. In some depictions, the Wheel Treasure also appears encircling the halo.
According to the DhÃÂraá¹Âë Collection Sà «tra, Volume One (Taishà  No. 901), he is depicted as follows:
à ÂÃÂkyamuni of the Golden Wheel is said to subdue planetary deities, such as the navagraha, using his cakra. Within Sukuyà Âdà  (宿æÂÂéÂÂ), he is highly regarded as a principal deity for rituals that ward off calamities caused by malevolent stars or planetary influences. He is the central figure in the Star Mandala.
Vairocana of the Golden Wheel (Dainichi Kinrin 大æÂ¥éÂÂ輪) is manifested by MahÃÂvairocana TathÃÂgata and is the personification of the mantra "Bhrà «á¹Â", which was recited by Vairocana of the Vajra Realm (éÂÂÃ¥ÂÂçÂÂ大æÂÂ¥) after entering the Sun Disk SamÃÂdhi of the Womb Realm (èÂÂèµçÂÂæ¥輪ä¸Âæ§).
His samaya form is the twelve-spoked wheel (Ã¥ÂÂäºÂ輻輪), and he shares the same seed syllable with Shaka KinrinâÂÂ"Bhrà «á¹Â." In appearance, he is adorned with the jeweled crown of the five wisdoms (äºÂæºå®Âå ) and other ornaments. He is depicted with his hands in the wisdom fist mudrà(æºæ³å°) while seated on a white lotus supported by seven lions. A primary difference between Vairocana of the Vajra Realm and Vairocana of the Golden Wheel is that the former is seated within a white moon disk, while the latter sits within a red sun disk. Sometimes, a wheel treasure (輪å®Â) is depicted surrounding the sun disk as well.
In Tendai Buddhism, Dainichi Kinrin is regarded as a principal deity of the Susiddhi rite (èÂÂæÂÂå°æ³Â), and revered equally with Vairocana of the Vajra and Womb Realms.
Moreover, Vairocana of the Golden Wheel is believed to be an alternate form of Buddhalocanà(Butsugen Butsumo ä»Âç¼ä»Âæ¯Â), the two being inseparable. In this view, the form of Vairocana of the Vajra Realm, in the state of the Sun Disk SamÃÂdhi of the Womb Realm, is embodied in Vairocana of the Golden Wheel, while the form of Vairocana of the Womb Realm, in the state of the Sun Disk SamÃÂdhi of the Vajra Realm, is BuddhalocanÃÂ.
This duality also signifies that EkÃÂká¹£aroá¹£á¹Âëṣacakra subdues sentient beings, while Buddhalocanàis responsible for converting them, emphasizing their complementary roles. The evil spirits defeated by the power of EkÃÂká¹£aroá¹£á¹Âëṣacakra's wheel treasure are revived as benevolent gods by the true eye of BuddhalocanÃÂ.
The Mandala of EkÃÂká¹£aroá¹£á¹Âëṣacakra features an image of BuddhalocanÃÂ, while the Mandala of Buddhalocanàcontains an image of EkÃÂká¹£aroá¹£á¹Âëṣacakra, again symbolizing the mutual relationship and complementary powers between the two. Rituals involving EkÃÂká¹£aroá¹£á¹Âëṣacakra as the main deity are considered to be extremely powerful. It was said that all other rituals performed within a 500-yojana radius of the ritual site would be nullified. For this reason, the Shingon school believed that only the chief priest of Tà Â-ji could be authorized to perform this ritual.
EkÃÂká¹£aroá¹£á¹Âëṣacakra is often depicted in paintings, but rarely represented in statuary. One notable example of such imagery is the wooden seated Ichiji Kinrin Butchà  Statue (æ¨é ä¸ÂÃ¥ÂÂéÂÂ輪åÂÂÃ¥ÂÂ) housed at Chà «son-ji. This statue is an Important Cultural Property and is considered a secret Buddha, meaning it is typically not displayed to the public.
He is traditionally believed to have been the principal Buddha worshipped by Fujiwara no Hidehira, the third ruler of the Northern Fujiwara clan.
EkÃÂká¹£aroá¹£á¹Âëṣacakra appears in several texts that are significant to VajrayÃÂna Buddhism, all of which were translated into Chinese by the sixth patriarch of Esoteric Buddhism, Amoghavajra. These include: