大方廣佛華嚴經隨疏演義鈔 11.42

11.42

疏「是故緣起」下，四結成正義。謂既全有力、全無力緣起不成，要一有力、一無力緣起方成。疏「如闕一緣」下，指事別明也。如無一即無二三等，亦如無柱即無梁無椽等。以闕一事，餘皆不成舍等緣故。言「餘亦如是」者，若無二，亦無一無三等。若無三，亦無一二等。乃至若無十，亦無一二等。若無梁亦無柱等，隨舉一法闕緣不成。今法界中隨闕一事，一切法界不成緣起也。

From the Commentary's "Therefore, dependent origination…" onward, the fourth part concludes and establishes the correct meaning. That is, since if both are entirely efficacious or both are entirely powerless dependent origination is not established, it is necessary that one is efficacious and one is powerless for dependent origination to be established. From the Commentary's "If one condition is missing…" onward, it points to concrete matters to clarify this separately. Just as without one there is no two or three, and so forth, it is also like how without pillars there are no beams, rafters, and so forth. Because when one matter is missing, all the rest fail to constitute the conditions for a house, and so on. The statement "the rest are also like this" means: if there is no two, there is also no one or three, and so forth. If there is no three, there is also no one or two, and so forth. Up to: if there is no ten, there is also no one or two, and so forth. If there are no beams, there are also no pillars, and so forth. Taking any single phenomenon, if conditions are lacking, it is not established. Now, in the dharmadhātu, whenever a single matter is missing, the entire dharmadhātu does not establish dependent origination.