新華嚴經論 5.4

5.4

二何謂身幹枝條緣互相生無生德？為明樹身幹枝條上各各求能生所生性了不可得，但為緣生。緣生之法，緣緣無所生，本來不生生、本來生不生。為明此位菩薩所行，行無盡門故。為以法身本智為先導故，常行萬行，於身於境求能行所行了不可得，但以法如是行故。

Second, what is the virtue of non-arising through the mutual conditioned arising of trunks, branches, and twigs? This clarifies that, upon the tree's trunk, branches, and twigs, each searching for an inherent nature that produces or is produced is completely ungraspable; they are merely conditioned arisings. In the dharma of conditioned arising, conditions among conditions produce nothing: what is originally unarisen arises, and what originally arises does not arise. This is to clarify that what the bodhisattva of this stage practices is the endless gate of practice. Because they take the fundamental wisdom of the dharmakāya as their forerunner, they constantly perform the myriad practices; seeking for what can practice and what is practiced in the body or in the objective sphere is completely ungraspable, yet they practice simply because the Dharma is thus.