成唯識論掌中樞要 2.204

2.204

若異熟果牽引生起定異、同事、不相違因得者：此說雜染十因得異熟果。若無記法十因，准三十八，不得此果。彼亦無記為隨說因、觀待因、同事、不相違因，及以無記為相違因故。其清淨十因中，二因得異熟果，謂攝受因及相違因。清淨攝受因者，謂親近善士，聽聞正法，如理作意，法隨法行，及先所作諸根成就，名攝受因。即顯此與出世法為攝受因，故得異熟果。相違因者，若清淨品諸相違因即是雜染法因，故得異熟果，由此同事、不相違亦得異熟，即攝受因故。論中據雜染因故，無有失。或此皆非清淨法因，以清淨法為果故，無異熟果。

If the vipāka fruit is obtained by the causes of projection, production, distinct determination, co-functioning, and non-contradiction: this refers to the ten causes of affliction obtaining the vipāka fruit. If by the ten causes of indeterminate phenomena, according to Chapter 38, they do not obtain this fruit; for there the indeterminate also serves as the expressive cause, the relative cause, the co-functioning cause, the non-contradiction cause, as well as the contradiction cause. Among the ten causes of purification, two causes obtain the vipāka fruit: namely, the sustaining cause (parigraha-hetu) and the contradiction cause. The purifying sustaining cause refers to associating with good friends, listening to the true Dharma, proper reflection, practicing in accordance with the Dharma, and the faculties previously formed reaching perfection; these are termed the sustaining cause. This demonstrates that they serve as the sustaining cause for supramundane phenomena, and hence obtain the vipāka fruit. As for the contradiction cause, if they are the contradiction causes of the pure class, they are the causes of afflicted phenomena, and hence obtain the vipāka fruit; through this, co-functioning and non-contradiction also obtain vipāka, because they are simply the sustaining cause. Since the treatise relies on afflicted causes, there is no error. Alternatively, none of these are causes of pure phenomena, because they have pure phenomena as their fruit; thus there is no vipāka fruit.