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# 廣弘明集 22.29

廣弘明集 22.29

- **Language:** Classical Chinese

### [22.29](https://indike.org/pramana/in.bauddha.taisho.2103.22.29)

來論又云。生者之形骸變為死者之骨骼。案如來論。生之神明生之形骸。既化為骨骼矣。則生之神明獨不隨形而化乎。若附形而化則應與形同體。若形骸即是骨骼。則死之神明不得異生之神明矣。向所謂死定自未死也。若形骸非骨骼。則生神化為死神。生神化為死神。即是三世。安謂其不滅哉。神若隨形形既無知矣。形既無知神本無質。無知便是神亡。神亡而形在。又不經通。

> Your treatise also says: "The physical remains of the living turn into the skeleton of the dead." Examining this according to your treatise: the spirit of the living and the physical remains of the living have already transformed into a skeleton; does the spirit of the living alone not transform along with the body? If it transforms in dependence on the body, it should share the same substance with the body. If the physical remains are the skeleton, then the spirit of the dead cannot be different from the spirit of the living, so what was previously called dead was certainly not yet dead. If the physical remains are not the skeleton, then the living spirit transforms into a dead spirit; if the living spirit transforms into a dead spirit, this implies three lifetimes, so how can you say it is not extinguished? If the spirit follows the body, the body is already insentient; since the body is already insentient and the spirit fundamentally lacks material substance, insentience means the demise of the spirit. That the spirit has perished while the body remains is, once again, completely untenable.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.22.29) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2103.22.29](https://indike.org/pramana/in.bauddha.taisho.2103.22.29) · Pramāṇa
