大方廣佛華嚴經隨疏演義鈔 11.41

11.41

疏「若各唯」下，三反成上義，亦是解妨。謂有問言：因緣各自不生，和合共力有生，復有何過？斯即立共生義，故先通云：若爾則有多果過。釋云：一一各生故。如穀子為因，水土人工時節是緣，應生五果，謂穀芽水芽土芽等，故云多果。次有問言：若爾，總皆無力，合而能生，復有何過？此亦立共生義，故復通云：有無果過，謂金石火等於芽無力，不能生芽。水土穀等於芽無力，安能生芽？故同火等非緣，不能生果。云無果過也。

From the Commentary's "If each merely…" onward, the third part indirectly establishes the above meaning and also resolves objections. That is, someone might ask: "If cause and condition do not produce individually, but by combining and exerting shared efficacy they produce, what fault is there?" This is the establishment of the doctrine of shared production. Therefore, it is first resolved: "If so, there is the fault of multiple fruits." Explaining this: "Because each produces individually." For instance, taking a grain seed as cause, and water, earth, human labor, and season as conditions, they should produce five fruits: namely, a grain sprout, a water sprout, an earth sprout, and so forth; hence it is called "multiple fruits." Next, someone might ask: "If so, then when all are completely powerless, combining and thus being able to produce, what fault is there?" This also establishes the doctrine of shared production. Therefore, it is again resolved: "There is the fault of no fruit." That is to say, metal, stone, fire, and the like are powerless regarding a sprout and cannot produce a sprout. If water, earth, and grain are powerless regarding a sprout, how could they produce a sprout? Thus they are the same as fire and the like in not being conditions, unable to produce a fruit. This is termed the fault of "no fruit."