[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 5.10 # 大般涅槃經集解 5.10 大般涅槃經集解 5.10 - **Language:** Classical Chinese ### [5.10](https://indike.org/pramana/in.bauddha.taisho.1763.5.10) 案道生曰：以理驗知，非實涅槃也。夫從惑有身，身必起惑，何由能反？要從師乃悟。而受悟有解，惑則冥伏。冥伏不起，亦名為滅，而未永滅。若至於無師，然後都盡，謂究竟斷矣。然則久已無有，今日捨身，明非實滅。滅既非實，示同奚請耶？ > Daosheng comments: Verifying it through principle, one knows this is not real nirvāṇa. Indeed, having a body derived from delusion, the body inevitably generates delusion; how could it reverse this? It must depend on a teacher to awaken. Receiving awakening, one attains understanding, and delusion is deeply subdued. Being deeply subdued and not arising is also termed 'extinction', but it is not yet eternal extinction. Only when one reaches the state of having no teacher is it finally completely exhausted, which is called ultimate severance. Thus, having long been without it, casting off the body today clearly demonstrates that it is not real extinction. Since extinction is not real, why request of him when he is merely manifesting identity \[with ordinary mortals\]? > — English (machine translation) (machine translation) - [Previous: 5.9](https://indike.org/pramana/in.bauddha.taisho.1763.5.9) - [Next: 5.11](https://indike.org/pramana/in.bauddha.taisho.1763.5.11) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1763.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.5.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.5.10](https://indike.org/pramana/in.bauddha.taisho.1763.5.10) · Pramāṇa