大方廣佛華嚴經隨疏演義鈔 66.31

66.31

疏「餘支相望二俱非有」者，三明全無二也。餘支者，即更有六位相望，總無二緣。謂行望識、識望名色、名色望六入、六入望觸、觸望受支、取望有支。所以無等無間者，其果皆非現行心心所相引生故。謂識等至受，皆是種子。有亦種子，行為識因，取為有因。雖是現行，所生識有，即是種故，非等無間。所以非所緣緣者，既非現行心心所法，何有緣慮？

As for the commentary's "The remaining links in relation to one another lack both", this is the third [section], clarifying that they completely lack both. The "remaining links" refers to another six states in relation to one another that entirely lack the two conditions. That is to say, volitional formations with respect to consciousness, consciousness with respect to name-and-form, name-and-form with respect to the six sense bases, the six sense bases with respect to contact, contact with respect to the link of feeling, and clinging with respect to the link of becoming. The reason why they lack the immediately preceding is that their fruits are not elicited and produced by active minds and mental factors mutually. That is to say, from consciousness and so forth down to feeling, all are seeds. Becoming is also a seed. Volitional formations are the cause of consciousness, and clinging is the cause of becoming. Although they are active manifestations, the consciousness and becoming produced are precisely seeds, and hence are not immediately preceding. The reason why they are not objective conditions is that since they are not active minds and mental factors, how could there be intentional reflection?