Talmud for Zevachim 1:2

יוֹסֵי בֶן חוֹנִי אוֹמֵר, הַנִּשְׁחָטִים לְשֵׁם פֶּסַח וּלְשֵׁם חַטָּאת, פְּסוּלִים. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, שְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶם, כְּשֵׁרִין. לְשֵׁם נָמוּךְ מֵהֶם, פְּסוּלִים. כֵּיצַד. קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, פְּסוּלִין. קָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, כְּשֵׁרִין. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, כְּשֵׁרִין. וּשְׁלָמִים שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, פְּסוּלִין:

Yose ben Choni says: Those [animals] which are slaughtered for the sake of a Passover offering and for the sake of a Chattat are invalid. Shimon Achi Azariah says: if they were slaughtered for the sake of a higher-level offering they are valid; for the sake of a lower-level offering they are invalid. How so? Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered for the sake of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] are invalid. Kodashim Kalim that were slaughtered for the sake of Kodshai Kodashim are valid. The Bechor [first-born offering] or a Ma'aser [animal tithe] that were slaughtered for the sake of a Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] are valid. And Shelamim that were slaughtered for the sake of a Bechor or for the sake of Ma'aser are invalid.

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