大乘起信論別記 1.108

1.108

言「因緣」者，梨耶心體反作諸法生滅，是生滅因。生滅諸法細麁相資而起，是生滅緣。如經云「如來藏是善不善因」故。又無明住地，能熏心體轉作諸識，名生滅因。所起諸識，轉相資因緣。如下文云「一切染因，名為無明。」故今此文中，二義俱有。

As for "causes and conditions": the mind-essence of the ālayavijñāna turning in reverse to produce the arising and ceasing of all dharmas is the cause of arising and ceasing; the arising and ceasing of all dharmas, subtle and coarse mutually assisting each other to arise, are the conditions of arising and ceasing. As the sūtra says: "The tathāgatagarbha is the cause of the wholesome and the unwholesome." Furthermore, the avidyāvāsabhūmi, being able to perfume the mind-essence to turn into the various consciousnesses, is called the cause of arising and ceasing; the various consciousnesses that are arisen are conditions that mutually assist one another. As the text below says: "The cause of all defilements is called avidyā." Therefore, in this present text, both meanings are present.