維摩經玄疏 2.89

2.89

一、明所觀境者，前二觀是方便，雖有照二諦之智，未破無明，不見中道。真俗別照，即是智障，故《攝大乘論》云：「智障甚盲闇，謂真俗分別。」智障者，依阿黎耶識。識，即是無明住地；無明住地，即是生死根本。故此經云：「從無住本，立一切法。」無住本者，即是無始無明，更無別惑所依住也。

First, explaining the object of contemplation: the preceding two contemplations are skillful means; although they have the wisdom that illumines the two truths, they have not yet broken through fundamental ignorance and do not perceive the middle way. Illuminating the ultimate and the conventional separately is itself the cognitive obscuration (jñeyāvaraṇa). Therefore the Mahāyānasaṃgraha says: "The cognitive obscuration is extremely dark and blind, meaning the differentiation between the ultimate and conventional." The cognitive obscuration relies on the ālayavijñāna. Consciousness is the stage of the entrenchment of ignorance; the stage of the entrenchment of ignorance is the root of birth and death. Hence this sūtra says: "From the root of non-abiding, all phenomena are established." The root of non-abiding is beginningless ignorance, upon which no other affliction abides or relies.