Chinese
焚烧 身处无灰烬 清净如虚空 才住此三昧 百劫积重罪 一念顿荡除 夫人三摩地 不计身心相 及分别色等 但谛观一境 由是法加持 净二界空空 即于虚空中 观婀字成殿 如忉利天宫 又于宝殿内 如前初观念 婀字成心月 次第不复殊 是佛不空体 所疑不净者 皆观览字焚 由此法界心 密言威力故 所净如法界 当知囕字义 所谓一切法 本净无垢染 诸法清净故 净染不可得 阿字菩提心 种智之本源 是一切字母 十方三世佛 所说一切法 无非此字体 才念即同称 一切如来法 于眼观此字 即能成天眼 余四悉具足 诸根例可知 乃至于铁石 安布谛观念 能动及成金 此性成密言 三世佛法教 皆广明此字 其义说难穷 粗陈其大略 所谓余诸字 皆瞻于梵字 非是随方文 念诵既终毕 回于其福聚 普令诸有情 如我无有异 复敬礼三宝 悔喜劝请向 出外转大乘 乃至一四句 印塔修众善 以此积福业 加持资粮故 悉地速现前 又演略仪轨 如先诵婀字 用发菩提心 左趺押右股 右足安左股 是如来结跏 即结智拳印 现代汉语译本 焚烧之后，身体不会留下灰烬， 清净如同虚空一般，才能安住于这种三昧（Samadhi，禅定）。 百劫所积累的深重罪业，在一念之间就能完全清除。 夫人（指修行者）进入三摩地（Samadhi，禅定）时，不应执着于身体和心念的表象， 以及分别色（Rupa，物质）等现象，只需专注地观察一个境界。 由于佛法的加持，能净化色界（Rupadhatu，色界）和空界（Akasadhatu，空界），使之空寂。 就在这虚空中，观想‘婀’字（A字）变成一座宝殿， 如同忉利天宫（Trayastrimsa Heaven，三十三天）一般。又在这宝殿之内， 如先前最初的观想一样，‘婀’字（A字）变成心月。 次第和先前没有不同，这就是佛的不空之体。 如果怀疑有不净之物，就观想‘览’字（Lam字）将其焚烧。 由于法界（Dharmadhatu，宇宙万法所依之处）的心，以及密言（Mantra，真言）的威力， 所净化的如同法界（Dharmadhatu，宇宙万法所依之处）一样清净。应当了解‘囕’字（Ram字）的含义， 就是说一切法（Dharma，佛法）本来清净，没有垢染。 诸法（Dharma，佛法）清净的缘故，净与染都不可得。 ‘阿’字（A字）是菩提心（Bodhicitta，觉悟之心），是种智（Buddha-jnana，佛的智慧）的本源。 这是一切字母的根本，十方三世一切诸佛， 所说的一切法（Dharma，佛法），无非是这个字体的显现。 只要念诵这个字，就等同于称颂一切如来的法。 在眼中观想这个字，就能成就天眼（ দিব্যদৃষ্টি, Divyacaksu，天眼通）。 其余四种悉地（Siddhi，成就）也同样具足，其他诸根的情况可以依此类推。 乃至对于铁石等物，安置并专注地观想这个字， 能使其震动或变成黄金。这种性质成就了密言（Mantra，真言）。 三世诸佛的佛法教义，都广泛地阐明了这个字。 它的含义深奥难以穷尽，这里粗略地陈述其大概。 所谓其余的诸字，都要参照于梵字（Sanskrit，梵文）， 而不是随顺各地的文字。念诵完毕之后， 将所积聚的福德回向，普遍地令一切有情众生， 都和我一样没有差别。再次恭敬礼拜三宝（Triratna，佛法僧）。 忏悔、随喜、劝请、回向，出外弘扬大乘佛法， 乃至书写一四句偈，印造佛塔，修习各种善行。 以此积累的福德和善业，加上佛法的加持和资粮， 悉地（Siddhi，成就）迅速显现。下面再阐述简略的仪轨， 如先前一样诵念‘婀’字（A字），用来发起菩提心（Bodhicitta，觉悟之心）。 左脚置于右大腿上，右脚置于左大腿上， 这是如来的结跏趺坐（Padmasana，莲花坐），然后结智拳印（Jnana Mudra，智慧手印）。
English
English version Burning, the body leaves no ashes, Pure like the void, only then can one dwell in this Samadhi (禅定). The heavy sins accumulated over hundreds of kalpas (劫, aeons) are instantly eradicated in a single thought. When a practitioner enters Samadhi (禅定), they should not cling to the appearances of body and mind, nor discriminate between phenomena such as Rupa (色, form). One should only attentively observe a single object. Through the blessings of the Dharma (佛法), one can purify the Rupadhatu (色界, realm of form) and Akasadhatu (空界, realm of space), making them empty. Within this void, visualize the syllable 'A' (婀字) transforming into a jeweled palace, like the Trayastrimsa Heaven (忉利天宫). And within this jeweled palace, as in the initial visualization, the syllable 'A' (婀字) transforms into a moon of the heart. The sequence is no different from before; this is the non-empty body of the Buddha. If there is doubt about impurity, visualize the syllable 'Lam' (览字) burning it away. Due to the mind of the Dharmadhatu (法界, realm of Dharma) and the power of the Mantra (密言, sacred utterance), what is purified is as pure as the Dharmadhatu (法界). One should understand the meaning of the syllable 'Ram' (囕字), which is that all Dharmas (法, phenomena) are originally pure, without defilement. Because all Dharmas (法) are pure, purity and defilement are unattainable. The syllable 'A' (阿字) is Bodhicitta (菩提心, the mind of enlightenment), the source of Buddha-jnana (种智, Buddha's wisdom). It is the root of all syllables; all Buddhas of the ten directions and three times, all the Dharmas (法) they speak are nothing but manifestations of this syllable. Merely reciting this syllable is equivalent to praising all the Tathagatas' (如来) Dharma (法). Visualizing this syllable in the eyes enables one to attain the Divyacaksu (天眼, divine eye). The other four Siddhis (悉地, attainments) are also fully present; the conditions of the other senses can be inferred similarly. Even for iron and stone, placing and attentively visualizing this syllable, can cause them to move or transform into gold. This nature accomplishes the Mantra (密言). The Buddhist teachings of the Buddhas of the three times all extensively explain this syllable. Its meaning is profound and difficult to exhaust; here, I briefly state its outline. The other syllables all refer to the Sanskrit (梵文) syllable, and are not merely following local scripts. After the recitation is complete, dedicate the accumulated merit, universally wishing that all sentient beings, are no different from me. Again, respectfully prostrate to the Triratna (三宝, Three Jewels). Repent, rejoice, exhort, dedicate, and go out to propagate the Mahayana (大乘) Dharma (法), even writing a four-line verse, building stupas, and cultivating various good deeds. With the accumulated merit and good karma, plus the blessings and resources of the Dharma (法), Siddhis (悉地) quickly manifest. Now, I will further elaborate on the concise ritual, such as reciting the syllable 'A' (婀字) as before, to generate Bodhicitta (菩提心). Place the left foot on the right thigh, and the right foot on the left thigh, this is the Tathagata's Padmasana (结跏趺坐, lotus position), then form the Jnana Mudra (智拳印, wisdom fist mudra).
Chinese
身胜及灌顶 拍掌已又陈 金刚合掌仪 诵唵字供养 又部母加持 住智拳念诵 终毕如前仪 又说略仪轨 先用一切佛 部心印密言 印五处或四 其印以八指 右押左相叉 交合于掌内 并竖二大指 着右头指侧 诵一切佛心 oṃ jī na ji 唵 尔 曩 仍(入声)(而孕反) 适以印此明 加持自身时 便同诸佛身 即部母加持 作智拳念诵 坐如前全跏 或作轮王坐 交脚或垂一 乃至独膝竖 轮王三种坐 或作普贤跏 左掌承右腿 右趺镇左髀 普贤跏乃成 是等坐随意 即金刚合掌 诵唵字供养 数限毕复陈 智拳诵一字 昼用部心印 夜以佛眼印 印五处作护 复次又开演 极略念诵仪 为修瑜伽者 不好乐多法 或众世务迫 用广法恐阙 先结智拳印 即胜身加持 次陈供养仪 即便作念诵 亦无所阙少 若更极驱迫 恐间阙时分 但作智拳印 诵本尊密言 七遍或三遍 即任行住坐 随意作念诵 若执珠记数 一百八未满 中间不应语 若要语当观 囕字于舌上 纵语不为间 或唯结身胜 大三摩耶印 便念诵亦得 现代汉语译本 身胜手印和灌顶，拍掌之后再次陈设。 结金刚合掌印，诵念‘唵’字进行供养。 再用部母（佛部之母）加持，以智拳印的姿势进行念诵。 结束时如前面的仪轨。下面再说略式的仪轨。 先用一切佛部的心印和密言。 在身体的五个或四个部位结印，这个手印用八个手指， 右手压在左手上相交叉，在掌内交合， 并竖起两个大拇指，靠在右手的食指侧面， 诵念一切佛的心咒： 唵（oṃ） 尔（jī） 曩（na） 仍（ji） 适宜用这个手印和真言，加持自身的时候， 便如同诸佛之身。然后是部母加持， 做智拳印念诵。坐姿如前，全跏趺坐， 或者做轮王坐，双腿交叠或者垂下一条腿， 乃至单膝竖起。轮王有三种坐姿。 或者做普贤跏趺坐，左手掌托着右腿， 右脚背压在左大腿上，普贤跏趺坐就完成了。 这些坐姿可以随意选择。然后结金刚合掌印， 诵念‘唵’字进行供养，念诵的次数完毕后再次陈设。 用智拳印诵念一字真言，白天用部心印， 夜晚用佛眼印，在五个部位结印作为守护。 再次开演，极其简略的念诵仪轨， 为了那些修瑜伽的人，不喜欢过多的法， 或者被众多世俗事务逼迫，用广大的法恐怕有所缺失。 先结智拳印，然后是胜身加持， 接着陈设供养仪轨，然后就可以开始念诵， 也没有什么缺失减少。如果更加被事务驱迫， 恐怕时间上有间断缺失，那就只做智拳印， 诵念本尊的密言，七遍或者三遍， 就可以随意行走坐卧，随意进行念诵。 如果拿着念珠记数，一百零八遍还没有念满， 中间不应该说话，如果要说话，应当观想， ‘囕’字在舌头上，即使说话也不会中断念诵。 或者只结身胜手印，也就是大三摩耶印（伟大的平等誓约印）， 然后念诵也可以。
English
English version The Mudra of Body Supremacy and Abhiṣeka (灌顶, initiation), after clapping the hands, arrange again. Form the Vajra (金刚, diamond/thunderbolt) Añjali (合掌, joining palms) Mudra, and offer by reciting the 'Oṃ' syllable. Then, with the blessing of the Bhagavatī (部母, the mother of the family) of the Buddha family, abide in the Jñāna-mudrā (智拳印, wisdom fist mudra) and recite. Conclude as in the previous ritual. Now, further explain the abbreviated ritual. First, use the heart-Mudra (心印, heart seal) and Mantra (密言, secret word/spell) of all Buddhas. Seal five or four places on the body. This Mudra uses eight fingers, The right hand presses on the left hand, crossing each other, joined within the palms, And erect the two thumbs, placing them on the side of the right index finger, Recite the heart-Mantra of all Buddhas: Oṃ Jī Na Ji It is appropriate to use this Mudra and Mantra to bless oneself, Then one becomes like the body of all Buddhas. Next is the Bhagavatī's blessing, Perform the Jñāna-mudrā recitation. Sit as before, in full lotus position (全跏, full lotus), Or sit in the Cakravartin (轮王, wheel-turning king) posture, with legs crossed or one leg hanging down, Or even with one knee raised. There are three types of Cakravartin postures. Or perform the Samantabhadra (普贤, universally worthy) lotus position, with the left palm supporting the right leg, And the right foot placed on the left thigh, thus completing the Samantabhadra lotus position. These sitting postures can be chosen at will. Then form the Vajra Añjali Mudra, Recite the 'Oṃ' syllable for offering, and after the number of recitations is completed, arrange again. Recite the one-syllable Mantra with the Jñāna-mudrā. During the day, use the heart-Mudra of the Buddha family, At night, use the Buddha Eye Mudra, sealing five places for protection. Furthermore, expound again the extremely abbreviated recitation ritual, For those who practice Yoga (瑜伽, union), who do not delight in many practices, Or are pressed by numerous worldly affairs, fearing deficiency if using extensive practices. First form the Jñāna-mudrā, then the blessing of the Supreme Body, Next, arrange the offering ritual, and then begin the recitation, Without any deficiency or reduction. If even more pressed by affairs, Fearing interruption or deficiency in time, then only form the Jñāna-mudrā, Recite the Mantra of the principal deity, seven or three times, Then, in any posture of walking, standing, sitting, or lying down, recite at will. If holding prayer beads to count, and one hundred and eight recitations are not yet completed, One should not speak in between. If one must speak, one should visualize, The 'Lram' syllable on the tongue, so that speaking will not interrupt the recitation. Or only form the Mudra of Body Supremacy, which is the Mahā-samaya (大三摩耶, great vow of equality) Mudra, Then recitation is also permissible.
Chinese
支分皆不阙 何故此二印 独用成具法 以才结智拳 能摄诸如来 入住处随顺 胜身三么耶 适结此印时 一切印已成 十方三世佛 所说之密印 尽在此印中 又一切如来 同一聚密合 成此一法身 更无有二相 诸佛皆随喜 菩萨咸敬奉 天龙人非人 摄伏而归命 由如是义故 不待诸印助 一成一切印 若如常念诵 当依广仪轨 不应执此义 而生懈怠心 我于诸瑜伽 大秘密经中 搜括至纲要 略集金轮王 速成佛理趣 瑜伽仪轨竟 一字顶轮王瑜伽念诵仪轨一卷 长宽三年五月十三日 于劝修寺西明院书了 范乘 一交了 现代汉语译本 肢体部分没有缺少， 为什么这两个手印， 单独使用就能成就完备的法？ 因为以才能结成智慧拳， 能够摄取诸如来（Tathagata，如来）， 入住处随顺， 殊胜身的三么耶（Samaya，誓言）， 当结成此印时， 一切印已经成就。 十方三世佛， 所说的秘密印， 全部在此印中。 又一切如来， 同一聚集密合， 成就这一法身（Dharmakaya，法身）， 更没有第二种相。 诸佛都随喜， 菩萨都敬奉， 天龙（Naga，天龙）人非人， 摄伏而归命。 由于这样的意义， 不等待其他手印的帮助， 一成就一切印。 如果像平常一样念诵， 应当依照广大的仪轨， 不应该执着这个意义， 而生起懈怠的心。 我于诸瑜伽（Yoga，瑜伽）， 大秘密经中， 搜寻总结至纲要， 简略地汇集金轮王（Golden Wheel King，金轮王）， 迅速成就佛的理趣， 瑜伽仪轨完毕。 《一字顶轮王瑜伽念诵仪轨》一卷 长宽三年五月十三日 于劝修寺西明院书写完毕 范乘 一交了
English
English version The limbs are all complete, Why is it that these two mudras (Mudra, 手印), Alone can accomplish the complete Dharma (Dharma, 法) ? Because with talent, one forms the fist of wisdom, Able to gather all the Tathagatas (Tathagata, 如来), Dwelling in accordance, The supreme body's Samaya (Samaya, 誓言), When this mudra is formed, All mudras are already accomplished. The Buddhas of the ten directions and three times, The secret mudras spoken of, Are all within this mudra. Moreover, all the Tathagatas, Gather together in secret union, Accomplishing this one Dharmakaya (Dharmakaya, 法身), There is no other form. The Buddhas all rejoice, The Bodhisattvas all revere, Devas (Naga, 天龙), dragons, humans, and non-humans, Are subdued and return to take refuge. Because of such meaning, Not waiting for the help of other mudras, One accomplishment is all accomplishments. If reciting as usual, One should follow the extensive ritual, One should not cling to this meaning, And give rise to a lazy mind. I, in the various Yogas (Yoga, 瑜伽), In the great secret scriptures, Searched and summarized to the essentials, Briefly compiled the Golden Wheel King (Golden Wheel King, 金轮王), Quickly accomplishing the principle of becoming a Buddha, The Yoga ritual is complete. One scroll of 'Ekaksara-cakravarti-yoga-recitation-ritual' May 13th, the 3rd year of Chokyo Completed writing at the Seimyo-in of Kenshu-ji Temple, written by Norichika Completed --------------------------------------------------------------------------------