成唯識論述記 8.169

8.169

述曰：此增上果據通體者為論，十因、四緣得也，或解不爾，除前所用為四果之因，外餘因所得，所望不同，果各別也。然不相違中攝無為，如何得增上？答：十因皆得果無不得者，不同小乘無為非六因、五果之果、因也。不言有取與為因，然與所不障礙為因，所不礙即是此無為之果也，無與、取義，不同小乘也，即隨說因是，觀待等亦然。

The Commentary states: This sovereign fruit is discussed on the basis of its universal entity; it is obtained by the ten causes and the four conditions. Or it is explained otherwise: it is obtained by the other causes excluding those previously employed as causes for the four fruits; what is viewed is different, and the fruits are distinct. But since unconditioned [dharmas] are subsumed under the non-obstructing [cause], how do they obtain the sovereign [fruit]? Answer: All ten causes obtain fruits and none fail to obtain them, unlike the Hīnayāna where unconditioned [dharmas] are neither the fruits nor the causes of the six causes and five fruits. It is not said that there is grasping and giving to constitute a cause; rather, serving as a cause by not obstructing, that which is unobstructed is precisely the fruit of this unconditioned [dharma]. There is no sense of giving and grasping, unlike the Hīnayāna. That is precisely the case for the cause of verbal expression, and the same holds for [the cause of] regard and so forth.