宗鏡錄 50.17

50.17

答。雖是一識。義別說三。論云。義別說三。如四正勤等。釋云。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。有餘二不必捨。如無色界生。如餘二捨時。煖必隨捨。然今此三約義別說。但是一體。如四正勤已生未生善惡二法義別。說為四體。但是一體。如四正勤已生未生善惡二法。義別說為四體。但是一精進數。

Answer: Although it is one consciousness, three are spoken of according to differences in meaning. The treatise says: "Three are spoken of according to differences in meaning, just like the four right exertions, and so forth." The commentary explains: "The material dharmas of the nimittabhāga of the ālayavijñāna obtained by the body-faculty are called warmth. The seeds of this consciousness are called lifespan, because they are able to sustain consciousness. The actively functioning consciousness is consciousness. Therefore they are called three dharmas, spoken of according to differences in meaning; it does not mean that they possess separate substances. Consequently, when the body relinquishes warmth, it does not necessarily relinquish the remaining two, as in birth in the formless realm. When the remaining two are relinquished, warmth is necessarily relinquished along with them. Yet now these three are spoken of distinctly according to meaning, but are only one single substance. Just as the four right exertions are spoken of as four substances according to the distinction in meaning of wholesome and unwholesome dharmas already arisen or not yet arisen, yet are only a single substance—just as with the wholesome and unwholesome dharmas already arisen or not yet arisen in the four right exertions, which are spoken of as four substances according to distinctions in meaning, yet are merely a single mental factor of virya."