廣弘明集 22.27

22.27

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.