俱舍論記 22.107

22.107

「然經中說至及彼因因」者，此下說一切有部會釋前經。然經密說愛為集者，偏說起因。伽陀中說業、愛、無明皆為因者，具說業為生因、愛為起因、無明為因因。與業因為因故名因因，或與業、愛因為因故名因因。生之與起雖復俱是所得五蘊，由業體生，故名生因。由愛助起，故名起因。故《婆沙》一百七十三引經言「如契經說：業為生因、愛為起因，生、起即是所得五蘊。」

Regarding "Yet what is stated in the sūtras ... and the cause of their cause": Hereunder, the Sarvāstivāda reconciles and explains the earlier sūtras. When the sūtra intentionally states craving to be the origin, it is speaking exclusively of the cause of origination. When the gāthā states that karma, craving, and ignorance are all causes, it fully explains karma as the cause of birth, craving as the cause of origination, and ignorance as the cause of their cause. Because it serves as the cause for the cause of karma, it is called the cause of the cause; or because it serves as the cause for the causes of karma and craving, it is called the cause of the cause. Although birth and origination are both the obtained five skandhas, because they are born of the entity of karma, [karma] is called the cause of birth. Because they are assisted in origination by craving, [craving] is called the cause of origination. Therefore, the Mahāvibhāṣā, fascicle 173, cites a sūtra stating: "As the sūtra says: 'Karma is the cause of birth, and craving is the cause of origination; birth and origination are precisely the obtained five skandhas.'"