俱舍論疏 1.35

1.35

五、述體通局者，不染無知無覆無記劣慧為體，通四無記，異熟生心理不應疑，所以知通威儀，工巧。習氣相應劣慧名不染無知。二乘齊足越坑、迦葉起舞，是威儀習氣。畢凌伽喚河神為小婢等，是工巧習氣。故知定通三種無記。通變化者，有似貪、嗔等起變化者，然未見文。皆是習氣，故知亦通變化。

5. Explaining the scope of its essence. Un-defiled ignorance has inferior prajñā that is non-obscured and non-defined as its essence. It extends to the four types of non-defined: mind born of vipāka should rationally not be doubted, and the reason we know it extends to [non-defined behavior of] bodily deportment (īryāpatha) and skilled arts (śilpasthāna) is that the inferior prajñā associated with residual impressions (vāsanā) is called un-defiled ignorance. The two vehicles jumping over pits with both feet together or Kāśyapa dancing are residual impressions of bodily deportment. Pilindavatsa calling the river goddess a 'little maidservant' and so forth are residual impressions of skilled arts. Therefore, we know it definitely extends to three kinds of non-defined. As for extending to transformation (nirmāṇa), there are transformations that arise resembling greed, anger, and so forth, although no text has yet been seen. These are all residual impressions, so we know it also extends to transformation.