摩訶止觀 8.118

8.118

若善修四三昧，調和得所，以道力故必無眾病；設小違返，冥刀扶持，自當銷愈。假令眾障峯起，當推死殉命，殘生餘息，誓畢道場，捨心決定，何罪不滅？何業不轉？陳鍼、開善（云云）。豈有四大、五藏而不調差？如帝釋堂，小鬼敬避；道場神大，無妄侵撓。又城主剛，守者強；城主恇，守者忙。心是身主，同名、同生天，是神能守護人，心固則強。身神尚爾，況道場神耶？如《大論》釋精進，鬼黏五處（云云）。但一心修三昧，眾病銷矣。

If one skillfully cultivates the four samādhis, regulating and harmonizing them properly, then by virtue of the power of the Way there will certainly be no illnesses; even if there is slight disharmony, supported by an unseen force, it will naturally dissolve and heal. Even if many obstacles rise up like mountain peaks, one should push away death and sacrifice life, and with one's remaining life and lingering breath vow to complete the bodhimaṇḍa; with the mind of renunciation resolute, what transgression is not extinguished? What karma is not transformed? As in the cases of Chen Zhen and Kaishan (and so forth). How could the four great elements and five viscera fail to be regulated and cured? Just as in the hall of Śakra, minor ghosts respectfully avoid it; the spirit of the bodhimaṇḍa is great, and none recklessly intrude or disturb. Furthermore, if the lord of the city is unyielding, the defenders are strong; if the lord of the city is fearful, the defenders are flustered. The mind is the master of the body; the god of the Same-Name and the god of the Same-Birth are spirits capable of guarding and protecting a person, and when the mind is firm, they are strong. If this is so even for the spirits of the body, how much more so for the spirits of the bodhimaṇḍa? Just as the Great Treatise explains vigor: a ghost was stuck to five places (and so forth). Only single-mindedly cultivate samādhi, and all illnesses will dissolve.