隋祖智者說摩訶止觀約四種三昧示諸經行法讀者雖眾修者無幾何為其然乎以人根膚淺法味漓薄從師勞於名相事佛懈於資熏故十觀成乘五悔助道僅存空言矣予切於講習之暇務求課念之益因發經藏得如意輪呪凡四本詳其文實同出而異譯也(一實叉難陀此云覺喜唐天后久視元年譯八紙二阿彌真那此云寶思惟中宗神龍二年譯七紙三唐天后代三藏法師義淨譯三紙四唐天竺三藏法師菩提流志此云覺愛譯十九紙)章句既簡方軌且約遮惡可以盡三障持善可以具二嚴先天竺法師諱遵式常觀此經知利物之要特愛義淨所譯呪辭易誦乃鏤板模印詒厥四軰然而淨譯頗略所說法式但云攝心口誦至於事儀觀想曾未點示受持之際意或缺如今輒采諸文為之補助原始洎末緫成七科一法式二觀想三禮讚四持誦五懺願六證驗七釋疑斯皆沿襲本經使源流之不別放則先制貴箕裘之有在知罪于我以俟來哲云。
The Sui Dynasty Patriarch Zhiyi, in his "Great Calming and Contemplation," outlined the practice methods of various sutras based on the four types of samadhi. Although many read it, few actually practice it. Why is this so? It is because people's capacities are shallow, the flavor of the Dharma has grown thin, studying under teachers becomes laborious in grasping names and forms, and devotion to the Buddha slackens in nurturing the seeds of virtue. Thus, the ten contemplations leading to enlightenment and the five repentances aiding the path remain mere empty words. I, deeply concerned, sought the benefits of regular recitation amidst my teaching and study. Searching through the sutra treasury, I found the "Cintāmaṇicakra Dhāraṇī" in four versions. Upon examining them, their essence is the same, though translated differently.(1. Translated by Śikṣānanda (meaning "Joy of Awakening") in the first year of the Jiushi era (700 CE) under Empress Wu Zetian of the Tang Dynasty, eight pages. 2. Translated by Amoghavajra (meaning "Precious Thought") in the second year of the Shenlong era (706 CE) under Emperor Zhongzong of the Tang Dynasty, seven pages. 3. Translated by the Tripitaka Master Yijing during the reign of Empress Wu Zetian of the Tang Dynasty, three pages. 4. Translated by the Indian Tripitaka Master Bodhiruci (meaning "Awakening Love") of the Tang Dynasty, nineteen pages.) The verses are concise, and the methods are straightforward. They can eliminate evil and exhaust the three hindrances, uphold goodness, and perfect the two adornments. The late Indian Master Zunshi, contemplating this sutra, recognized its essential benefit for beings and particularly favored Yijing's translation for its ease of recitation. He had it carved and printed to pass down to future generations. However, Yijing's translation is somewhat brief. The described method only mentions concentrating the mind and reciting orally; regarding the ritual procedures and contemplative visualizations, it offers no guidance. When practicing, one might feel uncertain. Therefore, I have now drawn from various texts to supplement it. From beginning to end, I have organized it into seven sections: 1. The Method, 2. Contemplation, 3. Veneration and Praise, 4. Recitation, 5. Repentance and Vows, 6. Verification of Efficacy, 7. Resolution of Doubts. All these follow the original sutra, ensuring the source and flow remain undistorted, while adhering to the established tradition so that the legacy may be preserved. I acknowledge any faults as my own, awaiting the judgment of future wise ones.