廣弘明集 22.27

22.27

若謂總百體之質謂之形。總百體之用謂之神。今百體各有其分。則眼是眼形。耳是耳形。眼形非耳形。耳形非眼形。則神亦隨百體而分。則眼有眼神。耳有耳神。耳神非眼神。眼神非耳神也。而偏枯之體其半已謝。已謝之半事同木石。譬彼僵尸永年不朽。則此半之神。亦應與此半同滅。半神既滅半體猶存。形神俱謝彌所駭惕。若夫二負之尸經億載而不毀。單開之體尚餘質於羅浮。神形若合則此二士不應神滅而形存也。

If you say that the totality of the hundred parts' substance is called the body, and the totality of the hundred parts' functions is called the spirit, now the hundred parts each have their own share: the eye is the eye-body, and the ear is the ear-body; the eye-body is not the ear-body, and the ear-body is not the eye-body. Then the spirit must also divide according to the hundred parts: the eye would have an eye-spirit, and the ear would have an ear-spirit; the ear-spirit would not be the eye-spirit, and the eye-spirit would not be the ear-spirit. Furthermore, in a paralysed body, one half has already perished, and the half that has perished is just like wood or stone, comparable to a stiff corpse that does not decay for years; thus the spirit of this half should likewise be extinguished along with this half. When half the spirit is already extinguished while half the body still remains, the simultaneous demise of body and spirit becomes all the more alarming and implausible. As for the corpse of Erfu, which did not decay over millions of years, or the body of Shan Kai, whose remains are still preserved on Mount Luofu—if spirit and body were unified, these two figures should not have had their spirits extinguished while their bodies remained.