俱舍論記 22.109

22.109

「業為生因至有緒故」者，說一切有部答。業為生因、愛為起因，經所說故，所以得知。又彼《大因緣法門經》中，次第顯示後行支等皆悉有因、有緣、有緒。此三竝是無明等異名，生後行等果，以無明等能為因故、能為緣故、能為緒故。故《婆沙》二十三云「如《大因緣法門經》說。佛告阿難：『老死有如是因、有如是緣、有如是緒。』」乃至廣說。此論引經從前等後，《婆沙》引經從後等前。行既有因，因即無明，故知無明名為因因。或亦兼顯業為生因、愛為起因，隨其所應等中以攝。

Regarding "Karma is the cause of birth ... because they have a source": The Sarvāstivāda replies: That karma is the cause of birth and craving is the cause of origination is known because the sūtras state it. Furthermore, in that *Mahānidāna-dharmaparyāya-sūtra*, it is sequentially shown that the subsequent link of conditioned forces and the like all have causes, have conditions, and have sources. These three are all different names for ignorance and the like, which produce subsequent conditioned forces and other results, because ignorance and the like are capable of being causes, capable of being conditions, and capable of being sources. Therefore, the *Mahāvibhāṣā*, fascicle 23, states: "As the *Mahānidāna-dharmaparyāya-sūtra* says: The Buddha told Ānanda: 'Aging and death have such a cause, have such a condition, have such a source'", and so on in detail. This treatise cites the sūtra progressing forward, while the *Mahāvibhāṣā* cites the sūtra progressing backward. Since conditioned forces have a cause, and that cause is ignorance, we know that ignorance is called the cause of the cause. Or, it also concurrently reveals karma as the cause of birth and craving as the cause of origination, subsuming them under "and so forth" according to what is appropriate.