俱舍論記 7.69

7.69

「則非一切至因緣正理」者，論主破。若差別欲更待餘因生者，則非唯用自在為因，違自宗過。或欲所待因，亦應更待餘因差別方次第生。若展轉相待，則所待因應無邊際。若欲所待因更不待餘差別因，此欲所待因應無次第生義，一時頓生。若頓生者，則差別欲非次第生，一時頓生。汝若許諸因展轉相待差別而生無有邊際，信無始故，與佛法同，徒執自在為諸法因。不越釋門因緣正理，彼執自在為諸法始。

"Then not all... up to ...the correct principle of causes and conditions": the author of the treatise refutes this. If the distinct desires further await other causes to arise, then they do not take Īśvara alone as their cause, which is the fault of contradicting your own doctrine. Alternatively, the causes awaited by the desires should also further await other distinct causes before arising sequentially. If they depend upon one another in turn, then the awaited causes would be infinite. If the cause awaited by the desire does not await any other distinct cause, then this cause awaited by the desire would have no sequential arising, but would arise all at once simultaneously. If it arose all at once, then the distinct desires would not arise sequentially, but would arise all at once simultaneously. If you accept that causes depend upon one another in turn and arise distinctly without limit, because you believe in beginninglessness, you agree with the Buddha Dharma, and your clinging to Īśvara as the cause of all dharmas is in vain. You cannot escape the correct principle of causes and conditions of the Śākya school; their clinging holds Īśvara to be the beginning of all dharmas.