大乘百法明門論開宗義決 1.24

1.24

諸法無因宗等者。依世靜慮及邪思惟。見我世間無因而起。或復有時見諸因緣空無果報。謂見世間都無因緣。大風卒起於一時間亦無因緣寂然止息。大河彌漫宛然空竭果木敷榮颯然衰雜。由如是見立無因論。我及世間無因而起。今應問彼。世間諸物種種生起。或欻然起。為無因耶為有因耶。若無因者。種種生起忽復不生。不應道理。若有因者。計我世間無因而生。不應道理。

Regarding the "doctrine that all dharmas have no cause," and so forth: relying on worldly dhyāna and incorrect reflection, one sees that the self and the world arise without a cause. Or again, at other times, one sees that all causes and conditions are void and without karmic retribution. That is, seeing that the world has no causes or conditions at all: a great wind suddenly arises, and at one time, also without causes or conditions, serenely ceases; a great river overflows, and suddenly is emptied and dried up; fruit trees blossom luxuriantly, and swiftly wither and fade. Based on such views, they establish the doctrine of causelessness: the self and the world arise without a cause. Now one should ask them: do all kinds of worldly things that arise, or arise suddenly, have no cause or have a cause? If they have no cause, that they arise in various ways and then suddenly do not arise is unreasonable. If they have a cause, clinging that the self and the world are produced without a cause is unreasonable.