大乘起信論義記 3.112

3.112

前中，無明滅者，根本無明盡也。以無明滅心無起者，妄心盡也。以無起境界滅者，妄境滅也。即翻前三種染法也。以因緣下乃至自然業者，明證法德。因謂無明，緣謂妄境，心相謂染心，此並盡故，心體轉依名得涅槃，起不思議業用名自然業也。

In the former part, "avidyā is extinguished" means that fundamental avidyā is exhausted. "Because avidyā is extinguished, the mind has no arising" means that the deluded mind is exhausted. "Because there is no arising, the objective realms are extinguished" means that deluded realms are extinguished. This is the reversal of the three kinds of defiled dharmas mentioned before. From "because cause and condition" down to "spontaneous activity" explains the realization of the virtues of the Dharma. The cause refers to avidyā; the condition refers to deluded realms; the marks of the mind refer to the defiled mind. Because these are all exhausted, the mind-essence undergoes the transformation of the basis; this is called "attaining nirvāṇa." Giving rise to inconceivable activity is called "spontaneous activity."