大乘百法明門論開宗義決 1.24

1.24

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.