成唯識論了義燈 6.48

6.48

又復求生知足淨土，亦是生死由定信故，攝彼無明是有覆性。一云，若放逸者起於福行，通有覆、不善無明所發，以放逸者當感惡趣，經唯說彼不放逸之者，造非福行不感惡趣故，如何不起不善無明，發於福行？即諸但求人、天福樂放逸之者，起不善發，若求知足希見佛等，即有覆發。此釋為勝。

Furthermore, seeking rebirth in the Tuṣita Pure Land is also within saṃsāra; because of firm faith, that ignorance is subsumed as defiled neutral in nature. Another explanation says: If a heedless person initiates meritorious formations, they are initiated by ignorance that is both defiled neutral and unwholesome, because heedless persons will experience miserable destinies; the sūtra only says that when non-heedless persons perform non-meritorious formations they do not experience miserable destinies. How could they not produce unwholesome ignorance to initiate meritorious formations? That is to say, heedless persons who merely seek human and heavenly meritorious bliss initiate them through unwholesome [ignorance]; if they seek Tuṣita, wishing to see the Buddha, etc., they initiate them through defiled neutral [ignorance]. This explanation is superior.