大乘起信論裂網疏 6.26

6.26

問：若人已被魔邪所惱，世務所纏，病緣所逼，如何得修此勝行耶？答：此中文意，原是勸使及時精進，勿令魔邪、世務、病緣得其便耳。然設被魔邪所惱，若能依法精進，則魔事必除。設被世務所纏，即須撥遣世務，修此精進。設被病緣所遇，亦須不惜身命，修此精進。如慈雲大師忍苦修行請觀音懺，不唯除病，兼獲勝辯，芳軌具存，誠可依用。又設大病伏枕，不能起坐，亦有覺意三昧良可進修，或復即於臥時運想修行此供養等。晝夜六時，存心不懈，如《念佛直指》所示涉事兼修之法，病中亦可准用，必能滅障，增長善根。又或依下文專念阿彌陀佛，亦得解脫也。四釋精進門竟。

Question: If a person is already troubled by demonic evils, entangled by worldly affairs, and pressed by conditions of illness, how can they cultivate this supreme practice? Answer: The intended meaning of the text here is originally to urge one to be energetic in good time, so that demonic evils, worldly affairs, and conditions of illness do not gain an advantage. However, even if one is troubled by demonic evils, if one can be energetic according to the Dharma, then demonic events will certainly be eliminated. Even if one is entangled by worldly affairs, one must immediately cast aside worldly affairs to cultivate this diligence. Even if one meets with conditions of illness, one must also not spare one's body and life to cultivate this diligence. Just as Great Master Ciyun endured suffering in cultivating the Guanyin repentance, not only curing his illness but also acquiring supreme eloquence—the noble model still remains, and can truly be relied upon. Furthermore, even if one is confined to bed by a grave illness and unable to sit up, there is also the mindful-awareness samādhi that may well be cultivated, or one may simply form mental visualizations while lying down to cultivate these offerings and so forth. Keeping the mind unflagging through the six periods of day and night, just as shown in Direct Pointing to Buddha-Recollection regarding the method of combining practice while involved in worldly activities, can also be applied during illness; it will certainly extinguish obstructions and increase good roots. Alternatively, by relying on the text below to single-mindedly recite the name of Amitābha Buddha, one will also attain liberation. Four: The explanation of the gate of diligence is concluded.