廣弘明集 22.21

22.21

Your treatise says: "The body is the spirit; the spirit is the body." It also says: "The human body is a single whole; therefore, the spirit cannot be two." If, as your refined treatise holds, these two things cannot be separated from each other, then there would be no part of the seven apertures and the hundred body parts that is not the spirit. As the functions of the seven apertures are already different and the activities of the hundred body parts are not uniform, and as the spirit also responds according to circumstances, its names should likewise change according to circumstances. "Spirit" is a name given in contrast to "body"; and if the parts within the body each have their own function, then the spirits within the spirit should likewise each have their own name. Now, to speak of the body, there are the differences of the four limbs and hundred parts, and the distinctions between bending and extending, hearing and receiving: each has its own name, and each has its own function. Yet you say the spirit has only a single name, while its functions are divided among the hundred parts; this is something I truly fail to understand. If body and spirit correspond to each other without the slightest divergence, why is it that the names for the body are numerous, while the names for the spirit are few?