成唯識論述記 2.310

2.310

述曰：此論主答。但是一識，義別說三：謂阿賴耶識相分，色法身根所得名煖；此識之種名壽，以能持識故；現行識是識；故言三法義，別說之，非謂別有體性。是則身捨煖時，有餘二不捨，如無色界生。餘二捨時，煖必隨捨，故言三法捨身時等。然今此三約義別說，但是一體，如四正斷。四正斷約已生、未生善、惡二法，義別說四，體但是一，精進數也。

The Commentary states: Here the author of the treatise answers. It is merely one consciousness, spoken of as three according to differing aspects: the nimittabhāga of the ālayavijñāna, acquired by the material body faculty, is called 'warmth'; the seed of this consciousness is called 'life span', because it can sustain consciousness; and the active consciousness is 'consciousness'. Therefore they are called three dharmas spoken of according to differing aspects, not meaning that they have separate substantial entities. In that case, when the body abandons warmth, the remaining two are not abandoned, as when born in the formless realm. When the other two are abandoned, warmth is necessarily abandoned along with them; hence it is said 'when the three dharmas abandon the body', and so forth. However, these three are now spoken of distinctly with respect to their aspects, but are merely of one substance, like the four right exertions. The four right exertions are spoken of as four according to differing aspects in relation to wholesome and unwholesome dharmas already arisen or not yet arisen, yet their substance is merely one: the mental factor of vīrya (vigor).