大乘起信論義記 2.251

2.251

標中言因緣者，梨耶心體不守自性，是生滅因；根本無明熏動心體，是生滅緣。又復無明住地諸染根本，是生滅因；外妄境界動起識浪，是生滅緣，依是二義以顯因緣。諸識生滅相集而生，故名眾生；而無別體，唯依心體，故言依心，即是梨耶自相心也。能依眾生，是意、意識，依心體起故云轉，轉者起也。

In the indication, "causes and conditions" means: the ālaya mind-substance not keeping to its own nature is the cause of arising and ceasing; fundamental avidyā perfuming and stirring the mind-substance is the condition of arising and ceasing. Furthermore, the avidyā-entrenchment as the fundamental root of all defilements is the cause of arising and ceasing; external deluded objects stirring up the waves of consciousness are the condition of arising and ceasing. Based on these two meanings, causes and conditions are demonstrated. The arising and ceasing marks of the consciousnesses assemble and arise, and are therefore called "sentient beings"; yet having no separate substance, they rely solely on the mind-substance, and hence it says "relying on the mind," which is the ālaya's mind of self-characteristic. That which relies, the sentient being, is thought (manas) and mental consciousness (manovijñāna); because they arise relying on the mind-substance, it says "revolve" (zhuan); "revolve" means to arise.