瑜伽論記 3.236

3.236

十九、所知障因謂一者，前說惑業苦攝十二支已，辦十二并煩惱障訖。佛地論云：若一百二十八煩惱等若所發業若所得果皆煩惱障故此不問，唯問所知障，謂無明，無明為法執無記慧因，故名所知障因，理實所知障與煩惱障無明為因。唯識云：彼實用此為依故，今說發業無明，迷理增故，彼俱有故，為知障因，亦不相違。又由此無明發業招生故，後後所知障展轉增生，無明是本獨說為因。

Regarding 'Nineteenth, the cause of the cognitive obscuration is said to be one,' after previously explaining that affliction, karma, and suffering subsume the twelve branches, it finished explaining the twelve together with the affliction obscuration. The Buddhabhūmi-śāstra states: Since the one hundred and twenty-eight afflictions and so on, whether the karma they initiate or the fruit they obtain, are all the affliction obscuration, this is not asked about here; it only asks about the cognitive obscuration, namely ignorance. Ignorance serves as the cause for unclarified discernment of clinging to dharmas, and is therefore called the cause of the cognitive obscuration. In ultimate truth, the cognitive obscuration takes the ignorance of the affliction obscuration as its cause. The Vijñaptimātratāsiddhi says: That [cognitive obscuration] in reality employs this [ignorance] as support; here it is stated that the ignorance that initiates karma, because of its increase in deluding regarding principle and because it is co-existent with it, serves as the cause of the cognitive obscuration, which also does not conflict. Furthermore, because this ignorance initiates karma and brings about rebirth, subsequent cognitive obscurations successively increase and arise; ignorance being the root, it alone is stated as the cause.