俱舍論記 22.106

22.106

「餘契經中至依法相說」者，說一切有部答。餘經亦說餘法為集，伽陀非唯說愛為因，說業、無明為因招後行。故知集諦非唯是愛。又契經說五種種子：一根、二莖、三支、四節、五子。此即別名喻有取識。取是煩惱，識有取故名有取識，如言有漏識。又彼經中說以五種種子置地界中，此即別名喻四識住。種子及田、俱生芽等，竝是其因。識及四識住竝能生果，俱名集諦。故知集諦非唯是愛。又解：五種種子，即喻五趣識。置地界中，即喻四識住。俱能生果竝是集諦。故經所說愛為集諦，是密意言，非真了義。阿毘達摩依法相說，言諸有漏皆集諦。

Regarding "In other sūtras ... explained in accordance with the characteristics of phenomena": The Sarvāstivāda replies: Other sūtras also state other phenomena to be the origin, and gāthās do not state only craving to be the cause, but also state karma and ignorance to be the causes that bring about future conditioned forces. Therefore, we know that the truth of the origin is not merely craving. Furthermore, a sūtra speaks of five kinds of seeds: first, roots; second, stems; third, branches; fourth, joints; and fifth, seeds. These specific names are metaphors for consciousness with grasping. Grasping is defilement; because consciousness possesses grasping, it is called consciousness with grasping, just as one speaks of sāsrava consciousness. Furthermore, in that sūtra it speaks of placing the five kinds of seeds in the earth element; these specific names are metaphors for the four stations of consciousness. The seeds and the field together produce sprouts and the like, and both are causes. Consciousness and the four stations of consciousness are both capable of producing results, and both are called the truth of the origin. Therefore, we know that the truth of the origin is not merely craving. Another explanation: The five kinds of seeds are metaphors for the consciousnesses of the five destinies. Placing them in the earth element is a metaphor for the four stations of consciousness. Both can produce results and both are the truth of the origin. Therefore, what the sūtra states about craving being the truth of the origin is an intentional statement, not the definitive meaning. The Abhidharma explains in accordance with the characteristics of phenomena, stating that all sāsrava phenomena are the truth of the origin.