成唯識論掌中樞要 2.40

2.40

「起無雜」者界地可爾，如欲界五趣四生。何者：煩惱、業、果定屬此趣生。而言「起雜」，如轉重令輕，亦有惡趣果人六天中受，人天亦起分別煩惱等。亦有惡趣受別報善業果，如天人中龍、象、馬等，福德鬼等，皆無定屬。今言起餘，可名雜亂。今解不然。彼無定屬，唯第八識趣生一定不可轉受，轉受唯是別報等故，故餘名雜，不知何趣何生類故。故若起之，便名為雜，第八不爾，故名「無雜」。

As for 'arising without confusion', this is so for the realms and bhūmis, such as the five destinies and four modes of birth in the desire realm. Why? Because afflictions, karma, and fruits definitely belong to this destiny and birth. As for 'arising with confusion', just as transforming heavy [karma] into light, there are also fruits of the bad destinies experienced among humans and the six desire heavens, and humans and gods also give rise to discriminative afflictions and so forth. There are also distinct karmic fruits of wholesome karma experienced in the bad destinies, such as dragons, elephants, horses, and virtuous ghosts among gods and humans, all of which have no fixed assignment. Now if one says they arise in another [destiny], this may be termed confusion. The current explanation is not so. Those have no fixed assignment; only the eighth consciousness definitely belongs to a destiny and birth and cannot be experienced interchangeably, because interchangeable experience pertains only to distinct fruition and the like. Therefore the others are called confused, since it is not known to what destiny or what kind of birth they belong. Thus if they arise, they are termed confused; the eighth consciousness is not so, hence it is termed 'without confusion'.