[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) › [弘明集](https://indike.org/pramana/in.bauddha.taisho.2102) › 5.18 # 弘明集 5.18 弘明集 5.18 - **Language:** Classical Chinese ### [5.18](https://indike.org/pramana/in.bauddha.taisho.2102.5.18) 難曰。子推神照於形表。指太極於物先。誠有其義。然理貴厭心。然後談可究也。夫神形未甞一時相違。相違則無神矣。草木之無神無識故也。此形盡矣。神將安附而謂之不滅哉。苟能不滅則自乖其靈不資形矣。既不資形何理與形為生。終不相違。不能相違則生本是同斷可知矣。 > The guest objected: 'You project the spirit's illumination beyond corporeal form and point to the Great Ultimate prior to things. This truly has its rationale. However, principle values satisfying the mind; only then can discussion be exhausted. Spirit and corporeal form have never diverged for a single moment. If they diverged, there would be no spirit. This is why plants and trees have neither spirit nor consciousness. Once this corporeal form is exhausted, where will the spirit attach itself, that you call it indestructible? If it could indeed be indestructible, it would naturally contradict its own numinous nature and not rely on corporeal form. Since it would not rely on corporeal form, by what principle does it constitute life together with corporeal form without ever diverging? Since they cannot diverge, it is conclusively knowable that their root of life is the same.' > — English (machine translation) (machine translation) - [Previous: 5.17](https://indike.org/pramana/in.bauddha.taisho.2102.5.17) - [Next: 5.19](https://indike.org/pramana/in.bauddha.taisho.2102.5.19) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2102.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2102~en-mt.5.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2102.5.18](https://indike.org/pramana/in.bauddha.taisho.2102.5.18) · Pramāṇa