金光明最勝王經疏 2.453

2.453

The commentary says: This lists and explains following the question. This is the listing. Regarding the three minds, according to the explanation by Tripiṭaka Master Paramārtha: 'First, the mind that initiates affairs is the skin of the six consciousnesses; second, the mind that relies on the root is the flesh of the seventh; third, the root mind is the bone of the ālayavijñāna.' Dharma Master Kuiji of Ci'en says: 'The mind that initiates affairs refers to the mind associated with the afflictions of seeing and cultivation. Because of these afflictions, it generates and performs various karmas, bringing about affairs of ripening fruit; hence it is named the mind that initiates affairs.' Because it is the root of saṃsāra, it obstructs the body that accords with kinds. 'The mind on which initiating affairs relies' is a genitive compound (tatpuruṣa). Alternatively, because mind and afflictions are associated in the same activity, it is also called initiating affairs, which is an appositional compound (karmadhāraya). Or it is the mind associated with initiating affairs, but what genuinely initiates affairs is affliction; being named from the associated primary mind, it is a compound of proximity (upacāra). However, the first explanation is superior. The mind associated with wholesome and unwholesome karma is called the mind that relies on the root. Because karma is the root upon which arising and birth rely, 'the mind associated with relying on the root' is also understood in accordance with the preceding explanation. The root mind: the mind associated with the painful fruits of the three realms of existence is called the root mind, because it is the intrinsic nature of the root of saṃsāra. This general and particular ripening fruit applies to seven consciousnesses, excluding only the seventh. If it is an existent fruit arising to repay causes, it is called painful fruit. Applying to both concordant cause and ripening, it applies to the eight consciousnesses. If true ripening is called painful fruit, being the root of saṃsāra, it is only the eighth. Here, the mental consciousness is all contaminated fruits; therefore the Nirvāṇa Sūtra says: 'Abandoning impermanent form, one obtains permanent form; feeling, perception, formations, and consciousness are also like this.' Another explanation is: the affliction obstacle and the karma it initiates are called the mind that initiates affairs; the cognitive obstacle and the karma it initiates are called relying on the root, because they are the root upon which afflictions rely. The root mind is the fruit obtained from the two obstacles, supremely being only the eighth. Being the basis of all karmas and capable of holding seeds, it is named root; inferiorly it applies to the seven consciousnesses. If regarding concordant outflow, the fruit applies to all eight consciousnesses.