成唯識論了義燈 4.47

4.47

無記有四，且異熟無記中，若非業感，所知障攝。總而言之，亦闕四義。若業感異熟，得有實、無雜。餘二准知次明心王，分為四類：謂五、六、七、八。五識唯實闕餘三義，若約三性，善性如前，異熟無記或容有雜，如地獄等受等流樂，如在人中受別報苦。據界無雜，趣即有雜；第六有二，實、遍三界，闕恒、無雜，約三性言異熟無雜，以地獄中無異熟樂，於人趣中無異熟苦故。

There are four kinds of indeterminate [factors]. First, among vipāka indeterminate factors, if not induced by karma, they are subsumed under the cognitive hindrance. Broadly speaking, they also lack all four criteria. If they are karma-induced vipāka, they can possess being real and unconfused; the other two should be understood accordingly. Next, explaining the consciousness king, it is divided into four classes: the five, six, seven, and eight [consciousnesses]. The five consciousnesses are only real and lack the other three criteria. In terms of the three natures, the wholesome nature is as explained before; vipāka indeterminate factors may perhaps admit confusion, as when one experiences outflow-equivalent pleasure in the hells, or experiences separate retributive suffering among humans. In terms of realms they are unconfused, but in destinies they have confusion. The sixth has two [criteria]: being real and pervading the three realms; it lacks constancy and being unconfused. In terms of the three natures, vipāka is unconfused, because in the hells there is no vipāka pleasure, and in the human destiny there is no vipāka suffering.