大乘起信論義記 3.104

3.104

無明熏習中，根本熏習者，謂根本不覺熏動真如成業等諸識，但今舉初，故云業識也。所起見愛熏者，謂枝末不覺熏習心體成分別事識。上文云「此識依見愛煩惱增長義故。」但末從本生，故云所起也。《勝鬘》中說「無明住地能起一切四住煩惱」也。次明淨熏，於中有二：先問、後答。答中亦二：先略、後廣。前中亦二：初正明熏習，後「自信已性」下，辨其功能。

Regarding the perfuming of avidyā, as for "the fundamental perfuming": it means that fundamental non-enlightenment perfumes and stirs tathatā to form the karmic and other consciousnesses; but here only the initial one is adduced, hence it is called "karmic consciousness." As for "the perfuming of the arisen views and affection": it means that branch non-enlightenment perfumes the mind-essence to form the differentiating empirical consciousness. The text above says, "Because this consciousness increases based on the afflictions of views and affection." Since the branches arise from the root, it is called "the arisen." The Śrīmālā says, "The ground of abiding of avidyā can give rise to all four grounds of abiding of affliction." Next, the pure perfuming is explained. In this there are two parts: first the question, then the answer. Within the answer there are also two parts: first brief, then detailed. In the former there are also two parts: first directly explaining the perfuming, and then, from "confidently believing in their own nature" onward, distinguishing its functions.