---
title: "大般涅槃經 · 18 現病品"
description: "大般涅槃经由南朝宋慧严、谢灵运等依据法显所译六卷本泥洹经与昙无谶所译北本涅槃经对照修订而成。本经详述释迦牟尼佛入灭前的教法，系统阐述如来藏思想、众生皆有佛性及一阐提亦可成佛的核心理念。作为大乘佛教的重要经典，它确立了中国佛教心性论的理论基础，对天台宗、华严宗等宗派教义形成具有深远影响，被誉为大乘佛教的终极教典之一。"
url: "https://rushiwowen.co/en/r/cmcvptqwg01msi804wq23522t"
---

### 大般涅槃經現病品第十八

> Chapter 18: The Manifestation of Illness in the Great Parinirvana Sutra

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、小便痳瀝、眼耳疼痛、腹背脹滿、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？

> At that time, the Bodhisattva Mahakashyapa addressed the Buddha: "World-Honored One! The Tathagata has already escaped all illness; every affliction of suffering is removed, and no fear remains. World-Honored One! All beings have four poisoned arrows that are the causes of illness. What are these four? Greed, anger, ignorance, and arrogance. When these causes of illness are present, illness arises — namely: feverish lung disease, shortness of breath and vomiting, burning and tingling of the skin, confusion and agitation of mind, diarrhea, hiccups and choking, difficult urination, pain in the eyes and ears, bloating of the belly and back, madness, wasting thirst, and possession by spirits. All such illnesses of body and mind — the Buddhas, the World-Honored Ones, have none of them. Why then today does the Tathagata turn to Manjushri and say: 'My back aches; you should speak the Dharma for the assembly'? There are two causes and conditions by which one is free from the suffering of illness. What are the two? First, compassion for all beings; second, giving medicine and medical care to the sick. The Tathagata in the past, throughout countless millions of eons, cultivated the Bodhisattva path, always speaking loving words, benefiting beings without causing them distress, and giving all kinds of medicine to the sick. Why then today does he say he is ill?"

「世尊！世人有病，或坐、或臥、不安其處、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，令其不退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？

> "World-Honored One! When people in the world are sick, they may sit or lie down, unable to find comfort, or they may ask for food and drink, and instruct their family members to manage their affairs and property. Why then does the Tathagata silently lie down, without teaching the disciples, the voice-hearers, and others about the perfection of morality, the meditative liberations, the samadhis, and the practice of right effort? Why do you not speak such profound Mahayana scriptures? Why does the Tathagata not use countless skillful means to teach Mahakashyapa, the elephant king among men, and other great beings, so that they do not retreat from Anuttara-samyak-sambodhi? Why do you not discipline the wicked monks who accept and keep all kinds of impure things?

「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、姦詐、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。』

> "World-Honored One! There is truly no illness, so why do you lie down silently on your right side? All Bodhisattvas, whenever they give medicines and treatments to the sick, dedicate all the merit they gain to all sentient beings, and together they turn it toward the wisdom of all modes—to remove all sentient beings' affliction hindrances, karma hindrances, and retribution hindrances. What are affliction hindrances? They are: greed, anger, ignorance, rage, and the entangling coverings; burning distress, jealousy, stinginess, deceit, flattery, shamelessness, lack of conscience; pride, greater pride, lesser pride, excessive pride, egotistic pride, false pride, arrogant pride; heedlessness, haughtiness, resentment, quarrels and disputes, wrong livelihood, fawning, and falsely displaying unusual appearances; seeking benefit through benefit, evil seeking and excessive seeking; lacking respect, not following instruction, associating with bad friends, insatiable greed for gain, tangled in bonds hard to untie; desiring evil desires, craving evil cravings; views of self, views of existence, and views of nonexistence; stretching and yawning with love of sleep, sighing and discontent; gluttonous craving for food and drink, with a bewildered mind; a mind that clings to scattered thoughts and unwholesome thinking; much evil in body and speech, fondness for excessive talk, dull and darkened faculties, and words that are mostly false—constantly covered by sensual thoughts, thoughts of ill will, and thoughts of harm. This is called the affliction hindrance. What is the karma hindrance? It is the grave and evil illness of the five heinous crimes. What is the retribution hindrance? It is being born in hell, among animals, or in the realm of hungry ghosts; slandering the true Dharma; and being one who has cut off all roots of goodness. This is called the retribution hindrance. These three hindrances are called severe illness. Yet when Bodhisattvas cultivate Enlightenment over countless eons, they give medicines and treatments for all illnesses, and constantly make this vow: 'May all sentient beings forever cut off these three grave illnesses of hindrance.'"

「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，令諸眾生悉無諸病。何緣如來乃於今日唱言：『有病。』

> "Furthermore, World-Honored One! When a Bodhisattva Mahasattva cultivates the path to Enlightenment, they give medicine and medical treatment to all who are sick, and constantly make this vow: 'May all beings forever be free from all illnesses and attain the indestructible diamond body of the Tathagata. I also vow that all countless beings may become supreme healers, eliminating all severe and harmful illnesses. May all beings obtain the Agada medicine, whose healing power can remove all countless poisons. I also vow that beings may never regress from Anuttara-samyak-sambodhi, and quickly attain the unsurpassed Buddha-medicine, eliminating all arrows of affliction's poison. I also vow that beings may diligently practice with effort, attain the Tathagata's indestructible mind, create subtle and wonderful medicine to cure all illnesses, and not cause anyone to have thoughts of dispute. I also vow that beings may become great medicine trees, healing all severe and harmful illnesses. I also vow that beings may pull out the poisoned arrows and attain the Tathagata's unsurpassed radiance. I also vow that beings may enter the Tathagata's great medicine of wisdom and the subtle, secret treasure of Dharma.' World-Honored One! Thus has the Bodhisattva made these vows throughout countless hundreds of thousands of millions of nayutas of kalpas, causing all beings to be entirely free from all illnesses. For what reason does the Tathagata now today proclaim: 'There is illness'?"

「復次，世尊！世有病者，不能坐起、俯仰、進止，飲食不御、漿水不下，亦復不能教誡諸子修治家業。爾時，父母、妻子、兄弟、親屬、知識皆於是人生必死想。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。』

> "Furthermore, World-Honored One, when people in this world fall ill, they cannot sit up or lie down, cannot bend or stretch, cannot move forward or stop. They cannot eat or drink, cannot swallow even water or broth, and are unable to instruct their children in managing the household or their livelihood. At that time, parents, spouses, children, siblings, relatives, and friends all think that this person is certain to die. World-Honored One, the Tathagata today is likewise—lying on his right side, saying nothing at all. Some foolish people in this Jambudvipa will surely think: 'The Tathagata, the Fully Enlightened One, is certain to enter Nirvana,' and will hold the thought that his arising and ceasing has come to an end. Yet the Tathagata's true nature does not ultimately enter Nirvana. Why? Because the Tathagata is forever abiding and never changes. For this reason, one should not say: 'I now have a backache.'"

「復次，世尊！世有病者，身體羸損，若偃、若側，臥著床褥。爾時，眾人心生惡賤，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：『不如我等以我性人、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。

「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波頭摩象力、十波頭摩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、十住菩薩諸節骨解蟠龍相結。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，人之大龍，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？」

爾時，迦葉菩薩即於佛前而說偈言：

「瞿曇大聖德！ 願起演妙法，不應如小兒、 病者臥床蓐。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。唯有諸菩薩、 文殊師利等，能解是甚深， 譬如善射人。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。唯願無上尊， 哀受我等請，利益於眾生， 摧伏諸外道。」

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。顏貌熙怡，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、玟瑰為臺，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、阿娑娑地獄、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，溫暖適身。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。

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，或震雷音、或澍洪雨、或放電光、或扇大風、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， 唯有瞿曇乃能了。世尊往昔為我故， 於無量劫修苦行，如何一旦棄本誓， 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， 為斷除彼諸煩惱；若有服此甘露已， 不復受生、老、病、死。如來世尊已療治， 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，唯願今日雨法雨， 潤漬我等功德種。」是諸大眾及人天， 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，不為一切諸惡邪風之所傾動。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。』而如來者實非醎味、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。』而我實非治癰瘡師，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，直是前後相似、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、誡勅家屬修治產業？』迦葉！虛空之性亦無坐起、求索飲食、勅誡家屬修治產業，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，即便能發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，亦非麒麟獨一之行。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，真是麒麟獨一之行。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。」

## 大般涅槃經卷第十