The Long Āgama Sūtra 21.33

21.33

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來，何等是？或有沙門、婆羅門於本劫本見，謂無因而出有此世間，彼盡入二見中，於本劫本見無因而出有此世間，於此二見中，齊是不過。彼沙門、婆羅門因何事於本劫本見，謂無因而有，於此二見中，齊是不過？或有眾生無想無知，若彼眾生起想，則便命終，來生世間，漸漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，以三昧心識本所生，彼作是語：『我本無有，今忽然有，此世間本無、今有，此實餘虛。』是為初見。諸沙門、婆羅門因此於本劫本見，謂無因有，於二見中，齊是不過。

“Again, what’s the other teaching that illuminates what’s profound, subtle, and great and which causes the noble disciples to truly and equally praise the Tathāgata?

“Some ascetics and priests say about past eons that this world arose without cause, and they all enter two views. As a result of saying about past eons that this world arose without cause, they don’t go beyond these two views.

What are the reasons those ascetics and priests say about past eons that [the world] exists without cause and don’t go beyond these two views?

“Some sentient beings lack conception or perception. If those sentient beings give rise to concepts, then they’re reborn in the world when their lives end. They gradually grow up, shave their hair, put on the three Dharma robes, leave home, and cultivate the path. They enter a samādhi of mind through which they become aware of their past births. They say, ‘I didn’t exist in the past, but now suddenly I exist. This world didn’t exist before, but now it does. This is true; the rest is false.’ This is the first view. As a result of saying about past eons that [the world] exists without cause, ascetics and priests don’t go beyond these two views.