[43] Bhikkhus, there are some ascetics and brahmins who are proponents of fortuitous origination (adhiccasamuppannikā), who declare that the self and the world arose fortuitously, on two grounds. And relying on what, with reference to what, do those honorable ascetics and brahmins, proponents of fortuitous origination, declare that the self and the world arose fortuitously, on two grounds?
17. (1) Bhikkhus, there are gods called 'non-percipient beings' (asaññīsattā). With the arising of perception (saññā), those gods pass away from that host. Now this is possible, bhikkhus: that a certain being, having passed away from that host, comes to this state of existence. Having come to this state, he goes forth from home into homelessness. Having gone forth from home into homelessness, by dint of ardor (ātappa), by dint of striving, by dint of application, by dint of heedfulness, and by dint of right attention, he touches such a concentration of mind (cetosamādhi) that, with the mind (citta) concentrated, he recollects the arising of perception, but does not recollect beyond that. He says thus: 'The self and the world arose fortuitously. Why is that? Because formerly I did not exist; now I am; having not existed, I have transformed into the state of existence.' This, bhikkhus, is the first ground, relying on which, with reference to which, some ascetics and brahmins, proponents of fortuitous origination, declare that the self and the world arose fortuitously.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.