成唯識論掌中樞要 2.206

2.206

士用果不說生起因等得者：前第二卷云：「能熏生種，種起現行，如俱有因得士用果。」第七末云：此生士用果名一切種，云何下說因緣得士用果？有二解：一云，如小乘，非大乘義許；二云，如彼文亦得。此中據別體士用果，非雜體，故不相違。

As for puruṣakāra-phala not being said to be obtained by the producing cause and so forth: the previous second fascicle states, 'The capable perfumer generates the seed, and the seed arises into active manifestation, obtaining the puruṣakāra-phala like the co-existent cause (sahabhū-hetu).' The end of the seventh fascicle states that this producing puruṣakāra-phala is named 'all seeds.' Why does it state below that hetu-pratyaya obtains the puruṣakāra-phala? There are two explanations: one says that this is like Hīnayāna, not accepted in Mahāyāna doctrine; the other says that it is also obtained according to that text. Here it is based on the puruṣakāra-phala of distinct substance, not mixed substance, and thus there is no contradiction.