成唯識論演祕 6.433

6.433

由十因故得隨轉名，名十隨轉。隨轉體者，按《俱舍論》第六說云：一切所有心相應法、靜慮無漏二種律儀，彼法及心之生等相，如是皆謂心隨轉法。如何此法名心隨轉？略說由時、果等、善等，故說此法名心隨轉。且由時者，謂此與心同于四相及隨一世。由果等者，謂此與心一果異熟及一等流。由善等者，謂此與心同善、不善、無記性故。由此十因名心隨轉。今者大乘四相體非不招異熟，不同小乘隨轉能得異熟果也。

Because of ten causes, they obtain the name 'concomitant' (anuparivartin), hence called the ten concomitants. As for the essential nature of the concomitants, according to what is stated in the sixth fascicle of the Abhidharmakośa-śāstra: 'All mental factors associated with the mind, the two disciplines of dhyāna and anāsrava, as well as the characteristics of arising and so forth of those factors and of the mind—such are all called factors concomitant with the mind. Why are these factors called concomitant with the mind? In brief, due to time, fruit and so forth, wholesomeness and so forth, these factors are said to be concomitant with the mind. First, due to time means that these share the four characteristics and any single time-period with the mind. Due to fruit and so forth means that these share one fruit of vipāka and one fruit of niṣyanda with the mind. Due to wholesomeness and so forth means that these share wholesome, unwholesome, or avyākṛta natures with the mind.' Because of these ten causes, they are called concomitant with the mind. Now in the Mahāyāna, the substance of the four characteristics does not fail to bring about vipāka, unlike the Hinayāna view where [only] concomitants are able to attain the fruit of vipāka.