瑜伽師地論略纂 3.90

3.90

無因見中，文亦為四。此見有二：一、依靜慮；二、依尋伺。　「依靜慮」者，一從無想天沒，來生此間，得宿住通，憶彼出心，不憶前位，不知彼故，便執無因。　「依尋伺」者，如文自說，若念自我，計我先無，後歘然生。　「不應理」者，彼執我常，言無因起，違世法故，世法無因，性非常故。

Regarding the view of causelessness, the text also has four parts. This view has two bases: first, relying on dhyāna; second, relying on vitarka and vicāra. “Relying on dhyāna” means: one dies from the heaven of non-conception and comes to be born here; having attained the supernormal knowledge of past lives, one recollects the mind upon emerging from that [state], but does not recollect the prior state; because of not knowing that, one grasps at causelessness. “Relying on vitarka and vicāra” is as the text itself says: when thinking of the self, one reckons that the self previously did not exist and then suddenly arose. “It is not reasonable” means: they grasp the self as permanent and say it arises without cause, which contradicts conventional worldly phenomena, because conventional phenomena without cause are not of a permanent nature.