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H ui Yan of K'uang-shan said, "The transmission of fire in the firewood is similar to the transmission of the spirit in the body. Fire is transmitted to another piece of firewood in the same way as the spirit is transmitted to another body. The earlier firewood is not the same as the later one. From this we know that the art is wonderful for fingers to supply no more [firewood while the fire is transmitted elsewhere]. (1) The former body is not the later body. From this we realize that the feeling about man's destiny (2) is deep. When we see that the body of one life perishes, we must not say that consciousness and spirit die with it, and when we see the fire ending with one piece of wood, we must not say that the time is up and all is finished. (3) A latter-day scholar (4) quoted the words of the Yellow Emperor (5) saying, "Although the body has decomposed, the spirit does not disintegrate. It goes along with the transformations [of the universe] and changes infinitely. (6) Although the saying does not explicitly talk about the three periods (past, present and the future are continuous).

Huiyan quote, Buddhism, Mahayana, Zen (Chan)
Hui Yan in Chi-Tsang (549-623), Profound meaning of the Three Treatises, in Wing-Tsit Chan, Chinese Philosophy, Chapter 22.

(1) Referring to Chuang Tzu, ch. 3, NHCC, 2:6b. See Giles, p. 50. (2) Ch'ing-shu, the allotted number or fate of sentient beings. (3) (Hung-ming chi (Essays Elucidating the Doctrine), sppy, 5: 10a. (4) The phrase "the questioner asked" at the head of this sentence is superfluous, according to the San-lun hsuan-i yu-meng (Instructions for Beginners on the Profound Meaning of the Three Treatises), pt. 2, TSD, 70:534. In Hui-yuan's treatise, the scholar's name Wen Tzu is mentioned (Hung-ming chi, 5: 10a). He was a mythical figure supposed to have been Lao Tzu's pupil. (5) Legendary emperor of great antiquity. (6) " Hung-ming chi, 5: 10a. In the present Wen Tzu, sec. 13 (sppy, pt. 1, p. 21a), the words are attributed not to the Yellow Emperor but to Lao Tzu.

T he sage moves within the thousand transformations but does not change, and travels on ten thousand paths of delusion but always goes through. This is so because he leaves the vacuous self-nature of things as it is and does not employ the concept of vacuity to make vacuous. Therefore the scripture says, "Marvellous, the World-Honored One (Buddha). You establish all dharmas in their places without disturbing Reality. (1) He does not depart from reality in order to establish them in their places; reality is right where they are established. This being so, is the Way far away? Reality is wherever there is contact with things. Is the sage far away? Realize him in one's life and there will be spiritual intelligence. (TSD, 45:152-153)

Seng-Chao quote, Buddhism, Mahayana
Seng Chao, Treatises, The emptiness of the Unreal, Ch.2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 21.

(1) Fang-kuang ching, ch. 20, TSD, 8:140.

T hus there are reasons why all dharmas are nonexistent and therefore cannot be considered to be existent, and there are reasons why they are not nonexistent and therefore cannot be considered to be nonexistent. Why? Suppose we say that they are existent. Such existence is not true (or absolute). Or suppose we say that they are nonexistent. But phenomena have already taken shape. In as far as things have already taken shape, they cannot be said to be nonexistent, and since they have no true existence, they cannot be said to be really existent. From this, the principle of the emptiness of the unreal should become clear.