金光明最勝王經疏 2.449

2.449

贊曰：明障治中，此約心明。文分為二，初辨障、「依諸伏道」下辨斷。初文分三：一標、二徵、三列。此標也。凡言心者，有四義：一真實名心，如般若多心，即真如理亦名為心故。《勝鬘經》云「自性清淨心」，彼名乾栗心。二緣慮心，即通八識，彼名質多。三積集義名心，亦通八識，通能所積集故。四積聚最勝義名心，即唯第八。今者此問，即緣慮積集二義名心。三心為能障，若能除斷，得至三身；若未除斷，遠離三身。不能得至，不能得應化身，不能至法身。

The commentary says: Among the obstacles and remedies, this clarifies them in terms of mind. The text is divided into two: first distinguishing the obstacles, and below 'relying on the paths of subduing' distinguishing severance. The first text is divided into three: first presenting the thesis, second questioning, and third listing. This presents the thesis. Whenever 'mind' is spoken of, there are four meanings: First, the true is called mind, as in the 'heart' (hṛdaya) of prajñā; the principle of tathatā is also called mind. The Śrīmālādevīsūtra says 'the naturally luminous mind', which is named hṛdaya. Second, the mind of cognitive conditioning, which applies generally to the eight consciousnesses, named citta. Third, accumulation is named mind, which also applies generally to the eight consciousnesses, applying to both what can accumulate and what is accumulated. Fourth, the most superior meaning of accumulation is called mind, which is only the eighth [consciousness]. Now, this question refers to mind in the two senses of cognitive conditioning and accumulation. The three minds are the obstructing factors; if one can eliminate and sever them, one attains the three bodies; if one has not yet eliminated and severed them, one is far removed from the three bodies. 'Cannot attain' means cannot obtain the response and transformation bodies, and cannot attain the dharmakāya.