大乘起信論義記 3.102

3.102

妄心熏中，業識根本熏習者，以此業識能資熏住地無明，迷於無相，能起轉相現相等相續，令彼三乘人雖出三界離事識分段麁苦，猶受梨耶變易行苦。然此細苦無始來有，但為揀細異麁故，約已離麁苦時相顯處說。事識熏者，以此事識能資熏起時無明，起見愛麁惑，發動身口造種種業，受凡夫分段苦也。

Regarding the perfuming of the deluded mind, as for "the fundamental perfuming of the karmic consciousness": because this karmic consciousness can sustain and perfume the avidyā of the ground of abiding and be deluded about the markless, it can give rise to the continuation of the evolving mark, the manifesting mark, and so forth, causing those persons of the three vehicles, though they have escaped the three realms and abandoned the coarse suffering of fragmented [death] of the empirical consciousness, still to experience the subtle suffering of the conditioning of the transformation of the ālaya[vijñāna]. However, this subtle suffering has existed from beginningless time; it is only to distinguish the subtle from the coarse that it is spoken of in terms of the state where the marks are manifest when coarse suffering has already been abandoned. As for "the perfuming of the empirical consciousness": because this empirical consciousness can sustain and perfume actively arisen avidyā, it gives rise to the coarse defilements of views and affection, activating body and speech to create various kinds of karma, thereby experiencing the fragmented suffering of ordinary beings.