瑜伽師地論略纂 4.141

4.141

十六、一是所知障因者，前說惑、業、苦攝十二支，已辨十二並煩惱障訖。《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：彼實用此為所依故。今說發業無明，迷理增故，彼俱有故，為智障因，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。

16. "One is the cause of the cognitive obscuration (jñeyāvaraṇa)": earlier, it was explained that afflictions, karma, and suffering subsume the twelve constituents, having fully analysed that all twelve are the affliction obscuration (kleśāvaraṇa). The Buddhabhūmi-śāstra states: "Whether the one hundred and twenty-eight afflictions and so forth, or the karma initiated, or the fruit obtained, all are the affliction obscuration." Therefore this is not asked here; it asks solely about the cognitive obscuration, namely ignorance. Ignorance serves as the cause for attachment to dharmas and indeterminate prajñā; hence it is called the cause of the cognitive obscuration. In true principle, for both the cognitive obscuration and the affliction obscuration, ignorance is the cause. The Weishi says: "Because that actually uses this as its support." Now, speaking of the ignorance that initiates karma, because bewilderment regarding principle is prominent, and because it is co-existent with it, acting as the cause of the cognitive obscuration is also not contradictory. Furthermore, because this ignorance initiates karma and brings about rebirth, subsequent cognitive obscurations increase and arise successively; ignorance is the root, so it is uniquely stated to be the cause.