---
title: "大般涅槃經 · 6 現病品"
description: "大般涅槃经是北凉时期著名译经师昙无谶所译的重要佛教经典，属于大乘涅槃部经典。该经主要阐述佛陀入灭前的最后教法，核心思想包括佛性论、常乐我净、涅槃四德等大乘佛教重要思想。经文详细记载了佛陀涅槃前后的经过，并系统论述了一切众生皆有佛性、皆能成佛的理论。此经在中国佛教史上影响深远，为天台宗、华严宗等宗派的重要理论依据，对汉传佛教的发展产生了重大影响。昙无谶译本语言优美流畅，是研究大乘佛教思想的重要文献。"
url: "https://rushiwowen.co/en/r/cm9w3j3ji02oajs0vsiwlgftd"
---

## 大般涅槃經卷第十一

> Mahāparinirvāṇa Sūtra, Volume 11

北涼天竺三藏曇無讖譯

> Translated by Dharmarakṣa of the Northern Liang Dynasty

### 現病品第六

> Chapter 6: On Present Illness

爾時迦葉菩薩白佛言：「世尊！如來已免一切疾病，患苦悉除，無復怖畏。世尊！一切眾生有四毒箭，則為病因。何等為四？貪欲、瞋恚、愚癡、憍慢。若有病因，則有病生，所謂愛熱肺病、上氣吐逆、膚體㿇㿇、其心悶亂、下痢噦噎、小便淋瀝、眼耳疼痛、背滿腹脹、顛狂乾消鬼魅所著。如是種種身心諸病，諸佛世尊悉無復有。今日如來何緣顧命文殊師利，而作是言：『我今背痛，汝等當為大眾說法？』有二因緣，則無病苦。何等為二？一者憐愍一切眾生，二者給施病者醫藥。如來往昔已於無量萬億劫中修菩薩道，常行愛語，利益眾生不令苦惱，施疾病者種種醫藥，何緣於今自言有病？世尊！世有病人，或坐或臥不安處所，或索飲食，勅誡家屬，修治產業，何故如來默然而臥，不教弟子聲聞人等，尸波羅蜜、諸禪解脫、三摩跋提、修諸正勤？何緣不說如是甚深大乘經典？如來何故不以無量方便，教大迦葉、人中象王、諸大人等，令不退於阿耨多羅三藐三菩提？何故不治諸惡比丘受畜一切不淨物者？世尊實無有病，云何默然，右脇而臥？諸菩薩等，凡所給施病者醫藥，所得善根悉施眾生，而共迴向一切種智，為除眾生諸煩惱障、業障、報障。煩惱障者，貪欲、瞋恚、愚癡，忿怒、纏蓋、焦惱、嫉妬、慳悋、奸詐、諛諂、無慚無愧，慢慢慢、不如慢、增上慢、我慢、邪慢、憍慢，放逸貢高、懟恨諍訟、邪命諂媚、詐現異相、以利求利、惡求多求，無有恭敬、不隨教誨、親近惡友、貪利無厭、纏縛難解，欲於惡欲、貪於惡貪、身見有見及以無見、頻申憙睡、欠呿不樂、貪嗜飲食、其心𧄼瞢、心緣異想、不善思惟、身口多惡、好憙多語，諸根闇鈍、發言多虛，常為欲覺、恚覺、害覺之所覆蓋，是名煩惱障。業障者，五無間罪，重惡之病。報障者，生在地獄、畜生、餓鬼，誹謗正法及一闡提，是名報障。如是三障名為大病。而諸菩薩於無量劫修菩提時，給施一切疾病醫藥，常作是願，令諸眾生永斷如是三障重病。

> At that time, the bodhisattva Mahākāśyapa addressed the Buddha, saying: "World-Honored One, the Tathāgata is already free from all illness; all suffering and distress have been removed, and there is no more fear. World-Honored One, all sentient beings have four poisonous arrows, which are the causes of sickness. What are the four? Craving, anger, ignorance, and arrogance. Where there is a cause of sickness, sickness arises—such as feverish lung disease, rising breath and vomiting, rough and patchy skin, a confused and distressed mind, diarrhea and retching, dribbling urination, pain in the eyes and ears, fullness in the back and bloating of the abdomen, madness, wasting disease, and possession by ghosts. All such various physical and mental illnesses are completely absent in the Buddhas, the World-Honored Ones. Today, for what reason does the Tathāgata instruct Mañjuśrī, saying: 'My back aches now; you should preach the Dharma for the assembly'? There are two conditions under which there is no sickness or suffering. What are the two? First, having compassion for all sentient beings; second, providing medicine to the sick. In the past, the Tathāgata, over immeasurable tens of thousands of eons, practiced the bodhisattva path, constantly speaking kind words, benefiting sentient beings without causing them distress, and giving various medicines to the sick. Why then today does he himself say he is ill? World-Honored One, in the world, a sick person may sit or lie down in discomfort, may ask for food and drink, instruct family members, or manage property affairs. Why does the Tathāgata lie down silently and not teach his disciples, the śrāvakas, about the perfection of morality, the meditative absorptions and liberations, the samādhis, and the cultivation of the right efforts? Why does he not expound such profound Mahāyāna scriptures? Why does the Tathāgata not use innumerable skillful means to teach Mahākāśyapa, the elephant among humans, and other great beings, so that they do not regress from unsurpassed, perfect enlightenment? Why does he not discipline the evil monks who accept and keep all impure things? World-Honored One, you truly have no illness; why then do you lie silently on your right side? Bodhisattvas, in all that they give—medicine to the sick—dedicate the roots of goodness entirely to sentient beings, collectively transferring the merit toward omniscient wisdom, in order to remove the obstacles of sentient beings: the affliction obstacle, the karma obstacle, and the retribution obstacle. The affliction obstacle consists of craving, anger, ignorance, wrath, entanglement and covering, agitation and distress, jealousy, stinginess, deceit, flattery and fawning, shamelessness and lack of conscience, arrogance, excessive arrogance, arrogance of inferiority, inflated arrogance, self-arrogance, wrong arrogance, pride, heedlessness and conceit, resentment and contention, wrong livelihood and sycophancy, pretending to be different, seeking profit through profit, evil seeking and excessive seeking, lacking respect, not following teachings, associating with bad friends, insatiable greed for gain, entanglements hard to undo, desire for evil desires, greed for evil greed, view of self, view of existence, and view of nonexistence, yawning and drowsiness, unhappiness and sighing, craving for food and drink, a dull and confused mind, the mind dwelling on distracting thoughts, unwholesome reflection, many evils of body and speech, fondness of much talk, dull and obtuse faculties, speech often false, constantly covered by thoughts of desire, thoughts of anger, and thoughts of harm—this is called the affliction obstacle. The karma obstacle consists of the five heinous crimes, grave evil illnesses. The retribution obstacle consists of being born in hell, as an animal, or as a hungry ghost, slandering the true Dharma, or being an icchantika—this is called the retribution obstacle. These three obstacles are called the great sickness. And bodhisattvas, over immeasurable eons while cultivating enlightenment, give medicine to all who are sick, constantly making this vow: may all sentient beings forever cut off these three obstacles, these grave sicknesses."

「復次世尊！菩薩摩訶薩修菩提時，給施一切病者醫藥，常作是願，願令眾生永斷諸病，得成如來金剛之身。又願一切無量眾生作妙藥王，斷除一切諸惡重病，願諸眾生得阿伽陀藥，以是藥力能除一切無量惡毒。又願眾生於阿耨多羅三藐三菩提無有退轉，速得成就無上佛藥，消除一切煩惱毒箭。又願眾生勤修精進，成就如來金剛之心，作微妙藥療治眾病，不令有人生諍訟想。亦願眾生作大藥樹，療治一切諸惡重病。又願眾生拔出毒箭，得成如來無上光明。又願眾生得入如來智慧大藥微密法藏。世尊！菩薩如是，已於無量百千萬億那由他劫發是誓願，令諸眾生悉無復病，何緣如來乃於今日唱言有病？

> Moreover, World-Honored One! When the Bodhisattva Mahasattva cultivates the path to enlightenment, he provides medicine to all who are sick, always making this vow: "May all beings permanently cut off all illnesses and attain the Vajra body of a Tathagata. May all immeasurable beings become excellent Medicine Kings, cutting off all severe and evil diseases. May all beings obtain the Agada medicine, and through the power of this medicine, be able to remove all immeasurable evil poisons. May all beings, on the path to Anuttara-samyak-sambodhi, never regress, swiftly accomplish the supreme Buddha-medicine, and eliminate all the poisonous arrows of afflictions. May all beings diligently cultivate vigor, accomplish the Vajra heart of a Tathagata, become subtle and wonderful medicine to heal the illnesses of the multitude, and not allow anyone to give rise to thoughts of dispute. May all beings also become great Medicine Trees, healing all severe and evil diseases. May all beings pull out the poisonous arrows and attain the supreme radiance of a Tathagata. May all beings enter the treasury of the Tathagata's profound and secret Dharma, the great medicine of wisdom." World-Honored One! A Bodhisattva, having thus made such vows for immeasurable hundreds of thousands of millions of nayutas of kalpas, causes all beings to be entirely free from illness again. For what reason does the Tathagata now proclaim that he is ill?

「復次世尊！世有病人，不能坐起、俯仰、進止，飲食不御，漿水不下，亦復不能教戒諸子，修治家業。爾時父母、妻子、兄弟、親屬、知識，各於是人生必死想。世尊！如來今日亦復如是，右脇而臥，無所論說，此閻浮提有諸愚人，當作是念：『如來正覺必當涅槃。』生滅盡想。而如來性實不畢竟入於涅槃。何以故？如來常住無變易故，以是因緣，不應說言我今背痛。

> "Moreover, World-Honored One! In the world, there are sick people who cannot sit up, bend over, look up, move forward or back, take food or drink, or even swallow water. They are also unable to instruct their children or manage household affairs. At such times, their parents, wives, children, brothers, relatives, and friends all think, 'This person will surely die.' World-Honored One! Today, the Tathagata is also like this, lying on his right side, speaking no words. Some foolish people in this Jambudvipa land may think, 'The Tathagata, the Fully Enlightened One, must be entering Nirvana,' and conceive the idea of his extinction. Yet the nature of the Tathagata does not truly and ultimately enter Nirvana. Why? Because the Tathagata is eternal and unchanging. For this reason, it is not fitting to say, 'I now have back pain.'"

「復次世尊！世有病者，身體羸損，若偃若側，臥著床褥，爾時家室心生惡賤，起必死想。如來今者亦復如是，當為外道九十五種之所輕慢，生無常想。彼諸外道當作是言：『不如我等，以我性常，自在時節、微塵等法而為常住，無有變易。沙門瞿曇無常所遷，是變易法。』以是義故，世尊！今日不應默然，右脇而臥。

> Furthermore, World-Honored One, when a person is ill, their body becomes weak and emaciated, lying on one side or the other, confined to a bed. At such times, their family members may harbor contempt and think, "They are bound to die." In the same way, the Tathagata today is also looked down upon by the ninety-five kinds of non-Buddhists, who regard him as impermanent. Those non-Buddhists will say, "We are not like him. We hold that our nature is eternal, that time, the self, atoms, and other principles are permanent and unchanging. But the ascetic Gautama is subject to impermanence—his state is one of change." For this reason, World-Honored One, you should not remain silent and lie on your right side today.

「復次世尊！世有病者，四大增損，互不調適，羸瘦乏極，是故不能隨意坐起，臥著床褥。如來四大無不和適，身力具足亦無羸損。世尊！如十小牛力不如一大牛力，十大牛力不如一青牛力，十青牛力不如一凡象力，十凡象力不如一野象力，十野象力不如一二牙象力，十二牙象力不如一四牙象力，十四牙象力不如雪山一白象力，十雪山白象力不如一香象力，十香象力不如一青象力，十青象力不如一黃象力，十黃象力不如一赤象力，十赤象力不如一白象力，十白象力不如一山象力，十山象力不如一優鉢羅象力，十優鉢羅象力不如一拘物頭象力，十拘物頭象力不如一分陀利象力，十分陀利象力不如人中一力士力，十人中力士力不如一鉢健提力，十鉢健提力不如一八臂那羅延力，十那羅延力不如一十住菩薩一節之力。一切凡夫，身中諸節，節不相到。人中力士，節頭相到。鉢健提身，諸節相接。那羅延身，節頭相拘。十住菩薩諸節骨解，盤龍相結，是故菩薩其力最大。世界成時，從金剛際起金剛座，上至道場菩提樹下，菩薩坐已，其心即時逮得十力。如來今者不應如彼嬰孩小兒，嬰孩小兒愚癡無智，無所能說，以是義故，隨意偃側，無人譏訶。如來世尊有大智慧，照明一切；人中之龍，具大威德；成就神通無上仙人，永斷疑網，已拔毒箭，進止安詳，威儀具足，得無所畏。今者何故右脇而臥，令諸人天悲愁苦惱？」

> Furthermore, World-Honored One, when people in the world fall ill, the four elements become imbalanced, failing to harmonize with one another. They become weak, emaciated, and utterly exhausted, and thus cannot sit, rise, or move at will, but must lie upon a bed. The Tathāgata’s four elements, however, are in perfect harmony; his physical strength is complete, and he is neither weak nor impaired. World-Honored One, just as the strength of ten small oxen does not equal that of one large ox, and the strength of ten large oxen does not equal that of one blue ox; as the strength of ten blue oxen does not equal that of an ordinary elephant, and the strength of ten ordinary elephants does not equal that of a wild elephant; as the strength of ten wild elephants does not equal that of a two-tusked elephant, and the strength of ten two-tusked elephants does not equal that of a four-tusked elephant; as the strength of ten four-tusked elephants does not equal that of a single white elephant from the Snow Mountains, and the strength of ten Snow Mountain white elephants does not equal that of a fragrant elephant; as the strength of ten fragrant elephants does not equal that of a blue elephant, and the strength of ten blue elephants does not equal that of a yellow elephant; as the strength of ten yellow elephants does not equal that of a red elephant, and the strength of ten red elephants does not equal that of a white elephant; as the strength of ten white elephants does not equal that of a mountain elephant, and the strength of ten mountain elephants does not equal that of an Utpala elephant; as the strength of ten Utpala elephants does not equal that of a Kumuda elephant, and the strength of ten Kumuda elephants does not equal that of a Pundarīka elephant; as the strength of ten Pundarīka elephants does not equal that of a single strong man among humans, and the strength of ten human strong men does not equal that of a single Bhadanta; as the strength of ten Bhadantas does not equal that of the eight-armed Nārāyaṇa, and the strength of ten Nārāyaṇas does not equal the strength contained in a single joint of a Tenth Stage Bodhisattva. In ordinary people, the joints of the body do not connect. In human strong men, the joints meet at their ends. In the body of a Bhadanta, the joints interlock. In the body of Nārāyaṇa, the joints intertwine. But in a Tenth Stage Bodhisattva, the bones of every joint are interwoven like coiled dragons—therefore, the Bodhisattva possesses the greatest strength. When a world is formed, a vajra throne arises from the vajra foundation, extending upward to the site of enlightenment beneath the Bodhi tree. When the Bodhisattva sits upon it, his mind immediately attains the Ten Powers. The Tathāgata today should not be like an infant or a small child. Infants and small children are foolish and without wisdom, unable to express anything. For this reason, they may lie down or roll about at will, and no one criticizes them. But the Tathāgata, the World-Honored One, possesses great wisdom that illuminates all things. He is the dragon among humans, endowed with majestic virtue. He is the unsurpassed sage who has accomplished spiritual powers, severed the net of doubt forever, and plucked out the poisonous arrow. His movements are tranquil and dignified, his bearing complete, and he has attained fearlessness. Why then does he now lie on his right side, causing gods and humans to grieve, sorrow, and suffer?

爾時迦葉菩薩即於佛前而說偈言：

> At that time, the Bodhisattva Mahākāśyapa spoke these verses before the Buddha:

「瞿曇大聖德， 願起演妙法，不應如小兒， 病者臥床席。調御天人師， 倚臥雙樹間，下愚凡夫見， 當言必涅槃。不知方等典， 甚深佛所行，不見微密藏， 猶盲不見道。惟有諸菩薩， 文殊師利等，能解是甚深， 譬如善射者。三世諸世尊， 大悲為根本，如是大慈悲， 今為何所在？若無大悲者， 是則不名佛，佛若必涅槃， 是則不名常。惟願無上尊， 哀受我等請，利益於眾生， 摧伏諸外道。」

> "O Gautama, the Great Sage of sublime virtue, We beseech you to rise and expound the wondrous Dharma. Do not remain like a child, Or one who is ill, lying upon a bed. O Tamer of gods and men, our Teacher, You recline between the twin trees; The foolish, ordinary people who see this Will surely say you must be entering Nirvana. They do not know the Mahayana scriptures, The profound practices of the Buddha. They do not see the subtle, hidden treasury— Like the blind, they cannot see the path. Only the Bodhisattvas, Manjushri and others, Can comprehend this profundity, Like skilled archers hitting the mark. All Buddhas of the three times Take great compassion as their foundation. Such great compassion as this— Where does it reside now? If there is no great compassion, Then one cannot be called a Buddha. If a Buddha must enter Nirvana, Then he cannot be called eternal. We pray that the Unsurpassed Honored One Will compassionately accept our plea, For the benefit of all beings, And to subdue the non-Buddhist paths."

爾時世尊，大悲熏心，知諸眾生各各所念，將欲隨順畢竟利益，即從臥起，結跏趺坐，顏貌熈怡，如融金聚，面目端嚴，猶月盛滿，形容清淨，無諸垢穢，放大光明充遍虛空。其光大盛，過百千日，照于東方、南西北方、四維上下諸佛世界，惠施眾生大智之炬，悉令得滅無明黑闇，令百千億那由他眾生，安止不退菩提之心。爾時世尊，心無疑慮，如師子王，以三十二大人之相、八十種好莊嚴其身。於其身上一切毛孔，一一毛孔出一蓮花，其花微妙各具千葉，純真金色，琉璃為莖，金剛為鬚，玫瑰為臺，形大團圓猶如車輪，是諸蓮花，各出種種雜色光明，青黃赤白紫頗梨色。是諸光明皆悉遍至阿鼻地獄、想地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄，是八地獄其中眾生，常為諸苦之所逼切，所謂燒煮、火炙、斫刺、㓟剝，遇斯光已，如是眾苦悉滅無餘，安隱清涼，快樂無極。是光明中宣說如來祕密之藏，言諸眾生皆有佛性；眾生聞已，即便命終生人天中。乃至八種寒氷地獄，所謂阿波波地獄、阿吒吒地獄、阿羅羅地獄、阿婆婆地獄、優鉢羅地獄、波頭摩地獄、拘物頭地獄、分陀利地獄，是中眾生常為寒苦之所逼惱，所謂擘裂、身體碎壞、互相殘害。遇斯光已，如是等苦亦滅無餘，即得調和熅煖適身。是光明中亦說如來祕密之藏，言諸眾生皆有佛性；眾生聞已，即便命終生人天中。爾時於此閻浮提界及餘世界，所有地獄皆悉空虛，無受罪者，除一闡提。餓鬼眾生飢渴所逼，以髮纏身，於百千歲未曾得聞漿水之名。遇斯光已，飢渴即除。是光明中亦說如來微密祕藏，言諸眾生皆有佛性；眾生聞已，即便命終生人天中，令諸餓鬼亦悉空虛，除謗大乘方等正典。畜生眾生，互相殺害、共相殘食，遇斯光已，恚心悉滅。是光明中亦說如來祕密之藏，言諸眾生皆有佛性；眾生聞已，即便命終生人天中。當爾之時畜生亦盡，除謗正法。

> At that time, the World-Honored One, his heart imbued with great compassion, knew the thoughts of all beings. Wishing to bring them ultimate benefit, he rose from his resting place, sat cross-legged, his countenance serene and joyful, like molten gold, his face majestic as the full moon, his form pure and free from all defilement. He emitted a great light that filled the entire sky. This light was exceedingly brilliant, surpassing the radiance of a hundred thousand suns. It shone upon the eastern, southern, western, and northern directions, and all the worlds of the Buddhas in the four intermediate directions, above and below. It bestowed upon beings the torch of great wisdom, enabling them to extinguish the darkness of ignorance, and caused hundreds of thousands of millions of beings to abide firmly in the mind set on enlightenment, never to regress. At that time, the World-Honored One, free from all doubt and hesitation, like a lion king, was adorned with the thirty-two major marks and the eighty minor characteristics. From every pore of his body emerged a lotus flower. Each flower was exquisite, with a thousand petals, of pure golden color, with stems of lapis lazuli, stamens of diamond, and platforms of rose quartz. Their forms were perfectly round, like chariot wheels. These lotus flowers emitted lights of various colors—blue, yellow, red, white, purple, and crystal. These lights reached everywhere, even to the Avīci Hell, the Hell of Thoughts, the Black Rope Hell, the Hell of Crushing, the Hell of Screaming, the Hell of Great Screaming, the Hell of Burning Heat, and the Hell of Great Burning Heat. In these eight hells, beings were constantly tormented by various sufferings—burning, boiling, scorching, cutting, stabbing, flaying, and peeling. Upon encountering this light, all such sufferings were completely extinguished, and they attained peace, coolness, and boundless joy. Within this light, the Tathāgata's secret treasury was proclaimed: "All beings possess the Buddha-nature." Hearing this, these beings then ended their lives and were reborn among humans and gods. Furthermore, the light reached the eight cold ice hells: the Hell of Ababa, the Hell of Atata, the Hell of Alala, the Hell of Apapa, the Hell of Utpala, the Hell of Padma, the Hell of Kumuda, and the Hell of Pundarīka. In these hells, beings were constantly afflicted by the suffering of intense cold—their bodies cracking, shattering, and harming one another. Upon encountering this light, all such sufferings were also completely extinguished, and they attained a harmonious, warm comfort in their bodies. Within this light, the Tathāgata's secret treasury was also proclaimed: "All beings possess the Buddha-nature." Hearing this, these beings then ended their lives and were reborn among humans and gods. At that time, within this Jambudvīpa world and other worlds, all the hells became empty, with no one undergoing punishment—except for the icchantikas. Hungry ghost beings, tormented by hunger and thirst, their bodies entangled by their own hair, had not heard the name of even a drop of water for hundreds of thousands of years. Upon encountering this light, their hunger and thirst were immediately removed. Within this light, the Tathāgata's subtle secret treasury was also proclaimed: "All beings possess the Buddha-nature." Hearing this, these beings then ended their lives and were reborn among humans and gods, causing the realms of hungry ghosts to also become empty—except for those who slander the Mahāyāna sutras. Animal beings, who killed and devoured one another, upon encountering this light, had their hatred completely extinguished. Within this light, the Tathāgata's secret treasury was also proclaimed: "All beings possess the Buddha-nature." Hearing this, these beings then ended their lives and were reborn among humans and gods. At that very moment, the animal realms were also emptied—except for those who slander the true Dharma.

是一一花各有一佛，圓光一尋，金色晃曜，微妙端嚴最上無比，三十二相、八十種好莊嚴其身。是諸世尊，或有坐者、或有行者、或有臥者、或有住者，或有震雷音者、或澍雨者、或放電光、或復興風，或出煙焰身如火聚，或復示現七寶諸山、池泉河水、山林樹木，或復示現七寶國土、城邑聚落、宮殿屋宅，或復示現象馬師子、虎狼孔雀、鳳凰諸鳥，或復示現令閻浮提所有眾生，悉見地獄、畜生、餓鬼，或復示現欲界六天。復有世尊，或說陰界諸入多諸過患，或復有說四聖諦法，或復有說諸法因緣，或復有說諸業煩惱皆因緣生，或復有說我與無我，或復有說苦樂二法，或復有說常無常等，或復有說淨與不淨。復有世尊為諸菩薩演說所行六波羅蜜，或復有說諸大菩薩所得功德，或復有說諸佛世尊所得功德，或復有說聲聞之人所得功德，或復有說隨順一乘，或復有說三乘成道。或有世尊左脇出水、右脇出火；或有示現初生出家，坐於道場菩提樹下，轉妙法輪，入于涅槃；或有世尊作師子吼，令此會中有得一果、二果、三果、至第四果；或復有說出離生死，無量因緣。

爾時於此閻浮提中，所有眾生遇斯光已，盲者見色，聾者聽聲，啞者能言，拘躄能行，貧者得財，慳者能施，恚者慈心，不信者信。如是世界，無一眾生修行惡法，除一闡提。

爾時一切天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、羅剎、健陀、憂摩陀、阿婆魔羅、人非人等，悉共同聲唱如是言：「善哉，善哉！無上天尊，多所利益。」說是語已，踊躍歡喜，或歌或舞，或身動轉。以種種花散佛及僧，所謂天優鉢羅花、拘物頭花、波頭摩花、分陀利花、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、散陀那花、摩訶散陀那花、盧脂那花、摩訶盧脂那花、香花、大香花、適意花、大適意花、愛見花、大愛見花、端嚴花、第一端嚴花，復散諸香，所謂沈水、多伽樓香、栴檀、欝金、和合雜香、海岸聚香，復以天上寶幢、幡、蓋，諸天伎樂、箏笛、笙瑟、箜篌鼓吹，供養於佛，而說偈言：

「我今稽首大精進， 無上正覺兩足尊，天人大眾所不知， 惟有瞿曇乃能了。世尊往昔為我故， 於無量劫修苦行，如何一旦放本誓， 而便捨命欲涅槃？一切眾生不能見， 諸佛世尊祕密藏，以是因緣難得出， 輪轉生死墜惡道。如佛所說阿羅漢， 一切皆當至涅槃，如是甚深佛行處， 凡夫下愚誰能知？施諸眾生甘露法， 為欲斷除諸煩惱，若有服此甘露已， 不復受生老病死。如來世尊以療治， 百千無量諸眾生，令其所有諸重病， 一切消滅無遺餘。世尊久已捨病苦， 故得名為第七佛，惟願今日雨法雨， 潤漬我等功德種。是故大眾及人天， 如是請已默然住。」

說是偈時，蓮花臺中一切諸佛，從閻浮提遍至淨居，悉皆聞之。

爾時佛告迦葉菩薩：「善哉，善哉！善男子！汝已具足如是甚深微妙智慧，不為一切諸魔外道之所破壞。善男子！汝已安住，不為一切諸邪惡風之所傾動。善男子！汝已成就樂說辯才，已曾供養過去無量恒河沙等諸佛世尊，是故能問如來正覺如是之義。善男子！我於往昔，無量無邊億那由他百千萬劫，已除病根，永離倚臥。迦葉！過去無量阿僧祇劫，有佛出世，號無上勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸聲聞說是大乘大涅槃經，開示分別，顯發其義。我於爾時，亦為彼佛而作聲聞，受持如是大涅槃典，讀誦通利、書寫經卷，廣為他人開示分別，解說其義；以是善根，迴向阿耨多羅三藐三菩提。善男子！我從是來，未曾有惡煩惱業緣，墮於惡道，誹謗正法，作一闡提，受黃門身無根二根，反逆父母，殺阿羅漢，破塔壞僧，出佛身血，犯四重禁。從是已來，身心安隱，無諸苦惱。迦葉！我今實無一切疾病。所以者何？諸佛世尊久已遠離一切病故。

「迦葉！是諸眾生不知大乘方等密教，便謂如來真實有疾。迦葉！如言如來人中師子，而如來者實非師子，如是之言即是如來祕密之教。迦葉！如言如來人中大龍，而我已於無量劫中捨離是業。迦葉！如言如來是人是天，而我真實非人非天，亦非鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，非我、非命、非可養育、非人士夫、非作非不作、非受非不受、非世尊非聲聞、非說非不說。如是等語，皆是如來祕密之教。

「迦葉！如言如來猶如大海、須彌山王，而如來者實非鹹味、同於石山，當知是語亦是如來祕密之教。迦葉！如言如來如分陀利，而我實非分陀利也，如是之言即是如來祕密之教。迦葉！如言如來猶如父母，而如來者實非父母，如是之言亦是如來祕密之教。迦葉！如言如來是大船師，而如來者實非船師，如是之言亦是如來祕密之教。迦葉！如言如來猶如商主，而如來者實非商主，如是之言亦是如來祕密之教。迦葉！如言如來能摧伏魔，而如來者實無惡心欲令他伏，如是之言皆是如來祕密之教。迦葉！如言如來能治癰瘡，而我實非治癰師也，如是之言亦是如來祕密之教。

「迦葉！如我先說：『若有善男子、善女人，善能修治身、口、意業，捨命之時，雖有親族取其屍骸，或以火燒，或投大水，或棄塚間，狐狼禽獸競共食噉，然心意識即生善道。而是心法，實無去來，亦無所至。真是前後相似相續，相貌不異。』如是之言，即是如來祕密之教。迦葉！我今言病，亦復如是，亦是如來祕密之教。是故顧命文殊師利：『吾今背痛，汝等當為四眾說法。』迦葉！如來正覺實無有病，右脇而臥，亦不畢竟入於涅槃。迦葉！是大涅槃，即是諸佛甚深禪定，如是禪定，非是聲聞緣覺行處。

「迦葉！汝先所問，如來何故倚臥不起，不索飲食、戒勅家屬修治產業？迦葉！虛空之性，亦無坐起、求索飲食、勅戒家屬修治產業，亦無去來、生滅老壯、出沒傷破、解脫繫縛，亦不自說、亦不說他、亦不自解、亦不解他，非安非病。善男子！諸佛世尊亦復如是，猶如虛空，云何當有諸病苦耶？

「迦葉！世有三人，其病難治：一、謗大乘，二、五逆罪，三、一闡提。如是三病世中極重，悉非聲聞緣覺、菩薩之所能治。善男子！譬如有病必死難治，若有瞻病隨意醫藥，若無瞻病隨意醫藥，如是之病定不可治，當知是人必死不疑。善男子！是三種人亦復如是，若有聲聞、緣覺、菩薩，或有說法，或不說法，不能令其發阿耨多羅三藐三菩提心。迦葉！譬如病人，若有瞻病隨意醫藥，則可令差，若無此三則不可差。聲聞緣覺亦復如是，從佛菩薩得聞法已，即能發於阿耨多羅三藐三菩提心，非不聞法能發心也。迦葉！譬如病人若有瞻病隨意醫藥，若無瞻病隨意醫藥，皆悉可差。有一種人亦復如是，或值聲聞、不值聲聞，或值緣覺、不值緣覺，或值菩薩、不值菩薩，或值如來、不值如來，或得聞法、或不聞法，自然得成阿耨多羅三藐三菩提。所謂有人，或為自身、或為他身、或為怖畏、或為利養、或為諛諂、或為誑他、書寫如是大涅槃經，受持讀誦，供養恭敬，為他說者。

「迦葉！有五種人於是大乘大涅槃典，有病行處，非如來也。何等為五？一斷三結，得須陀洹果，不墮地獄、畜生、餓鬼，人天七返，永斷諸苦，入於涅槃。迦葉！是名第一人有病行處，是人未來過八萬劫，便當得成阿耨多羅三藐三菩提。迦葉！第二人者，斷三結縛、薄貪恚癡，得斯陀含果，名一往來，永斷諸苦，入於涅槃。迦葉！是名第二人有病行處，是人未來過六萬劫，便當得成阿耨多羅三藐三菩提。迦葉！第三人者，斷五下結，得阿那含果，更不來此，永斷諸苦入於涅槃，是名第三人有病行處。是人未來過四萬劫，便當得成阿耨多羅三藐三菩提。迦葉！第四人者，永斷貪欲、瞋恚、愚癡，得阿羅漢果，煩惱無餘，入於涅槃，亦非騏驎獨一之行，是名第四人有病行處。是人未來過二萬劫，便當得成阿耨多羅三藐三菩提。迦葉！第五人者，永斷貪欲、瞋恚、愚癡，得辟支佛道，煩惱無餘，入於涅槃，真是騏驎獨一之行，是名第五人有病行處。是人未來過十千劫，便當得成阿耨多羅三藐三菩提。迦葉！是名第五人有病行處，非如來也。」