弘明集 5.16

5.16

客難曰。子之辯神形盡矣。即取一形之內。知與不知精矣。然形神雖麁妙異源。俱以有為分失。所以為有則生為本。既孰有本已盡而資乎本者獨得存乎。出生之表則廓然冥盡。既冥盡矣。非但無所立。言亦無所立其識矣。識不立則神將安寄。既無所寄安得不滅乎。

A guest objected, saying: 'Your analysis of spirit and corporeal form is exhaustive. Drawing upon perception and non-perception within a single corporeal form is subtle indeed. However, although corporeal form and spirit diverge at their origins as coarse and subtle, they both share in the division of conditioned things. That by which they exist takes life as its root. Since this is so, how could the root already be exhausted while that which relies on the root alone survives? Transcending the bounds of life, it becomes vast, dark, and exhausted. Once it is dark and exhausted, not only is there nowhere for it to be established, but even speech has nowhere to establish its consciousness. When consciousness is not established, where will the spirit lodge? Having nowhere to lodge, how could it not be extinguished?'