弘明集 5.22

5.22

難曰。形神雖異自然相濟則敬聞矣。子既譬神之於形如火之在薪。薪無意於有火。火無情於寄薪。故能合用無窮。自與化永非此薪之火移於彼薪。然後為火。而佛理以此形既盡更宅彼形。形神去來由於罪福。請問。此形為罪為是形耶。為是神耶。若形也則大冶之一物耳。若神也則神不自濟繫於異形。則子形神不相資之論。於此而躓矣。

The guest objected: 'Although corporeal form and spirit are different, that they naturally aid each other I have respectfully heard. You already compared the spirit to corporeal form as fire to firewood: firewood has no intent to have fire, and fire has no sentiment to lodge in firewood; thus they can combine in endless function, enduring naturally with transformation. It is not that the fire of this firewood moves to that firewood and only then becomes fire. Yet the Buddhist principle holds that once this corporeal form is exhausted, it lodges in another corporeal form, the coming and going of corporeal form and spirit being due to sin and merit. May I ask: is this corporeal form creating sin, or is it this spirit? If it is corporeal form, it is merely one thing in the Great Foundry. If it is spirit, then spirit cannot sustain itself and is bound to a different corporeal form; then your thesis that corporeal form and spirit do not rely on each other stumbles here.'