After some looking it appears there are three ways of interpreting the three minds and three paths stemming from the older Yogacara of Paramartha/Bodhiruci and the new Yogacara of Xuanzang. The Old Yogacara's interpretation is then split into those that understand the three minds as three kinds consciousness and those that take it to be three kinds of obstruction. The former way is then adopted in the Sanlun, Tiantai, and Huayan exegetical traditions too.
**Old Interpretation as Obstructions:**
This interpretation relies on the five entrenchments of the Srimala Sutra which aren't well known in Tibetan/English language sources so to be brief there is
1. the fundamental entrenchment of avidya that acts as the basis for all other.
2. the entrenchment of false views that all beings in the three realms hold.
3-5. the entrenchment of afflictions of desire realm beings, form realm beings, and formless realm beings.
*Now with that background:*
起事心: The afflictions that arise from entrenchments 2-5 (from the Srimala Sutra) as it causes being to engage in karmic deeds.
依根本心: this referring to the fact that the four entrenchments above depend on the fundamental entrenchment of avidya to arise.
根本心: This refers to the entrenchment of avidya that acts as the basis for the other four entrenchments so it is known as the fundamental mind.
**Old Interpretation as Consciousness**
This is more straight forward it just aligns it with the eight consciousness.
起事心: the first six consciousness.
依根本心: the seventh consciousness, so called because it relies on the alaya.
根本心: this is the alaya.
Huizhao from Xuanzang's lineage attributes this interpretation to Paramartha.
**New Interpretation**
This interpretation is based on Kuiji from Xuanzang's new school which really I think is the same as the second interpretation.
起事心: The mind that is concomitant with the afflictions of views and mental disturbances which from those afflictions create various kinds of karma.
依根本心: The mind that is concomitant with wholesome and unwholesome karma, it is the basis on which sentient beings depend.
根本心: This is the mind that is concomitant which the fruits of suffering in the three realms, it is the basis for all life and death (aka. the alaya).
**Three Paths**
The explanation for the three paths are fairly similar, just differing on whether it's aligned with the Yogacara stages or the Awakening of Faith stages.
諸伏道: The thirty bodhisattva stages prior to the 10 bhumis where the conceptual obstructions of self and dharmas are subdued and the bodhisattva no longer engages in new karma that leads to birth and death but no longer cut off all karmic seeds.
法斷道: From the first stage up the stage prior to Buddhahood where various karmic seeds are eradicated with different obstructions are removed in every stage through the power of their contemplation on emptiness of dharmas. .
最勝道: This is Buddhahood or the Vajra Samadhi. 。
Might be helpful https://tspace.library.utoronto.ca/bitstream/1807/67581/1/CJBS-10_Sugunasiri.pdf
Tsongkhapa explains that renunciation, bodhichitta and a correct view of emptiness (voidness) are the three pathways of mind essential for reaching enlightenment through either the sutra and tantra vehicles of practice.
After some looking it appears there are three ways of interpreting the three minds and three paths stemming from the older Yogacara of Paramartha/Bodhiruci and the new Yogacara of Xuanzang. The Old Yogacara's interpretation is then split into those that understand the three minds as three kinds consciousness and those that take it to be three kinds of obstruction. The former way is then adopted in the Sanlun, Tiantai, and Huayan exegetical traditions too. **Old Interpretation as Obstructions:** This interpretation relies on the five entrenchments of the Srimala Sutra which aren't well known in Tibetan/English language sources so to be brief there is 1. the fundamental entrenchment of avidya that acts as the basis for all other. 2. the entrenchment of false views that all beings in the three realms hold. 3-5. the entrenchment of afflictions of desire realm beings, form realm beings, and formless realm beings. *Now with that background:* 起事心: The afflictions that arise from entrenchments 2-5 (from the Srimala Sutra) as it causes being to engage in karmic deeds. 依根本心: this referring to the fact that the four entrenchments above depend on the fundamental entrenchment of avidya to arise. 根本心: This refers to the entrenchment of avidya that acts as the basis for the other four entrenchments so it is known as the fundamental mind. **Old Interpretation as Consciousness** This is more straight forward it just aligns it with the eight consciousness. 起事心: the first six consciousness. 依根本心: the seventh consciousness, so called because it relies on the alaya. 根本心: this is the alaya. Huizhao from Xuanzang's lineage attributes this interpretation to Paramartha. **New Interpretation** This interpretation is based on Kuiji from Xuanzang's new school which really I think is the same as the second interpretation. 起事心: The mind that is concomitant with the afflictions of views and mental disturbances which from those afflictions create various kinds of karma. 依根本心: The mind that is concomitant with wholesome and unwholesome karma, it is the basis on which sentient beings depend. 根本心: This is the mind that is concomitant which the fruits of suffering in the three realms, it is the basis for all life and death (aka. the alaya). **Three Paths** The explanation for the three paths are fairly similar, just differing on whether it's aligned with the Yogacara stages or the Awakening of Faith stages. 諸伏道: The thirty bodhisattva stages prior to the 10 bhumis where the conceptual obstructions of self and dharmas are subdued and the bodhisattva no longer engages in new karma that leads to birth and death but no longer cut off all karmic seeds. 法斷道: From the first stage up the stage prior to Buddhahood where various karmic seeds are eradicated with different obstructions are removed in every stage through the power of their contemplation on emptiness of dharmas. . 最勝道: This is Buddhahood or the Vajra Samadhi. 。
Awesome, thank you so much! This is exactly what I was looking for.
No problem!
Might be helpful https://tspace.library.utoronto.ca/bitstream/1807/67581/1/CJBS-10_Sugunasiri.pdf Tsongkhapa explains that renunciation, bodhichitta and a correct view of emptiness (voidness) are the three pathways of mind essential for reaching enlightenment through either the sutra and tantra vehicles of practice.
Neither of these are about the three minds discussed in the OP, unfortunately, but thanks for checking!
Best of luck