弘明集 9.61

9.61

難曰。論云。形神不殊手等皆是神分。此則神以形為體。體全即神全。體傷即神缺矣。神者何。識慮也。今人或斷手足殘肌膚。而智思不亂。猶孫臏刖趾兵略愈明。盧浮解腕儒道方謐。此神與形離。形傷神不害之切證也。但神任智以役物。託器以通照。視聽香味各有所憑。而思識歸乎心器。譬如人之有宅東閣延賢。南軒引景。北牖招風。西櫺映月。主人端居中霤以收四事之用焉。若如來論口鼻耳目各有神分。一目病即視神毀。二目應俱盲矣。一耳疾即聽神傷。兩耳俱應聾矣。今則不然。是知神以為器非以為體也。

Objection: The treatise says that corporeal form and spirit are not different, and that the hands and other parts are all parts of the spirit. This implies that the spirit takes the corporeal form as its essence: if the essence is intact, the spirit is intact; if the essence is damaged, the spirit is deficient. What is the spirit? It is consciousness and deliberation. Now, some people have severed hands or feet or mutilated flesh, yet their wisdom and thoughts are not disordered, just as Sun Bin had his kneecaps amputated yet his military strategy grew even brighter, and Lu Fu had his wrists severed yet his Confucian learning only became more serene. This is sharp proof that spirit and corporeal form are separated, and that the corporeal form being harmed does not impair the spirit. The spirit merely employs wisdom to direct things and relies on organs to communicate illumination. Seeing, hearing, smelling, and tasting each have what they rely upon, while thought and consciousness return to the organ of the heart. For example, a person has a house: the eastern pavilion welcomes the worthy, the southern veranda invites sunlight, the northern window summons wind, and the western lattice reflects the moon; the master sits upright under the roof's central eaves to gather the utility of these four things. If it were as your argument says, that mouth, nose, ears, and eyes each have a part of the spirit, then if one eye were diseased, the spirit of sight would be destroyed and both eyes should go blind; if one ear were afflicted, the spirit of hearing would be damaged and both ears should become deaf. But in reality this is not so. From this one knows that the spirit takes [the form] as an organ, not as its essence.