大方廣佛華嚴經隨疏演義鈔 66.30

66.30

疏「有望於生受望於愛無等無間有所緣緣」者，此即第二二位相望，但具一緣。此上論文。從「以種望現故」下，釋上無等無間義，以等無間要是現行心心所法相引生故。今有是種子，生是現行，安得有之？受亦種子、愛是現行，故非無間。從「所生現行却緣種故」者，釋有所緣緣義。生是現行，能緣有種；愛是現行，能緣受種，故有及受為所緣緣。

As for the commentary's "Becoming with respect to birth, and feeling with respect to craving, lack the immediately preceding but possess the objective condition", this is the second [section]: two states in relation to each other possess only one condition. The above is the text of the treatise. From "because of looking from seed to active manifestation" downward explains the meaning of lacking the immediately preceding [condition] above, because an immediately preceding [condition] must consist of active minds and mental factors mutually eliciting and producing [each other]. Now, becoming is a seed and birth is an active manifestation, so how could it have it? Feeling is also a seed and craving is an active manifestation, hence it is not immediately preceding. From "because the generated active manifestation reflects back upon the seed" downward explains the meaning of possessing the objective condition. Birth is an active manifestation, able to take the seed of becoming as an object; craving is an active manifestation, able to take the seed of feeling as an object; therefore becoming and feeling serve as objective conditions.