大乘起信論義記 3.97

3.97

初中言依真如有無明者，是舉能熏之法、所熏之法體也。又亦可此中但舉能熏無明，然必依真，故約本舉也。以有無明乃至熏真如者，謂根本無明熏習義也。以熏習故有妄心者，依無明熏動真如有業識心也，以此妄心還資熏無明增其不了，令其轉成轉識及現識，故云不覺念起現妄境界故。以此境界還熏動心海起諸識浪，緣念彼境，即起事識也。上六麁中，初二名念，中二名著，後二名同此也。謂依惑造業，依業受苦報。

In the first part, saying 'relying on tathatā there is avidyā': this adduces the substance of the phenomena that can perfume and that are perfumed. Alternatively, here it only adduces avidyā that can perfume, but since it must rely on the true, it adduces it in terms of the basis. 'Because there is avidyā... up to... perfumes tathatā': this refers to the meaning of fundamental avidyā perfuming. 'Because of perfuming, there is the false mind': relying on avidyā perfuming and stirring tathatā, there is the mind of the karmic consciousness. Because this false mind conversely assists and perfumes avidyā, increasing its non-understanding, it causes it to turn into the evolving consciousness and manifesting consciousness; therefore it says 'non-enlightened thoughts arise and manifest false perceptual objects'. Because these perceptual objects conversely perfume and stir the ocean of the mind, giving rise to various waves of consciousness, contemplating those objects, it gives rise to empirical consciousness. Among the six coarse marks above, the first two are called 'thought', the middle two are called 'attaching', and the latter two correspond to this. That is, relying on afflictions one creates karma, and relying on karma one undergoes painful retributions.