俱舍論記 22.112

22.112

「界趣生等至應知亦爾」者，說一切有部答。三界、五趣及四生等，種種不同品類差別，自體出現說名為生。若無差別但後有相續，皆名為起。業與有愛如其次第為彼二因，業為差別生因，業令界等身形種種差別生故；愛為無差別起因，但後有續不簡彼此愛皆能起。言有愛者，有之愛故，名為有愛。譬如種子與穀、麥等別種類，芽為能生因，業為差別生因，應知亦爾。水與一切無差別，芽為能起因，愛為無差別起因，應知亦爾。

Regarding "The realms, destinies, modes of birth, and so forth ... should be known to be likewise": The Sarvāstivāda replies: The various distinct differences of category among the three realms, five destinies, four modes of birth, and so forth, when their individual substances manifest, are called birth. When there is no differentiation and there is merely the continuity of future existence, all are called origination. Karma and craving for existence are, respectively, the two causes of these: karma is the cause of differentiated birth, because karma causes the varied and differentiated bodily forms in the realms and so forth to be born; craving is the cause of undifferentiated origination, because it simply continues future existence without distinguishing between this or that, craving being capable of originating all of them. In stating "craving for existence," because it is craving directed toward existence, it is called craving for existence. For example, just as a seed is the productive cause of sprouts of distinct types such as grain, barley, and the like, so karma is the cause of differentiated birth, which should be known to be likewise. Just as water is the cause of origination for all sprouts without distinction, so craving is the cause of undifferentiated origination, which should be known to be likewise.