俱舍論疏 19.212

19.212

「論曰至亦無記根攝」，述有部義。無記愛，謂取上二界一切愛也。無記癡，謂取上二界一切癡，及欲界身、邊二見相應癡。無記慧，取三界有覆一切無記慧為無記根。此三皆遍自地五部，及隨所有識體是無記，與無記為因故名無記根。故《正理論》云「謂諸無記愛、癡、慧三，一切應知無記根攝。慧根通攝有覆、無覆。根是因義。無覆無記慧亦能為因，故無記根攝。此三有力生諸無記。」

Regarding the treatise passage from "The treatise says:" to "is also subsumed under indeterminate roots": this states the Vaibhāṣika position. Indeterminate craving refers to taking all craving in the upper two realms. Indeterminate ignorance refers to taking all ignorance in the upper two realms, as well as the ignorance associated with satkāyadṛṣṭi and antagrāhadṛṣṭi in the desire realm. Indeterminate prajñā takes all veiled indeterminate prajñā in the three realms as indeterminate roots. All three of these pervade the five categories of their own grounds, and whatever consciousness exists whose essential nature is indeterminate, because they serve as causes for what is indeterminate, they are called indeterminate roots. Hence the Nyāyānusāra says: "That is, all three—indeterminate craving, ignorance, and prajñā—should be known to be subsumed under indeterminate roots. The prajñā root generally encompasses both veiled and unveiled. 'Root' means a cause. Unveiled indeterminate prajñā can also serve as a cause; hence it is subsumed under indeterminate roots. These three have the power to produce all indeterminate [dharmas]."