俱舍論記 9.109

9.109

「復有說者至俱遍有為」者，此說剎那、連縛，俱遍有為，通情非情、有漏無漏。剎那不同，故敘異說。連縛意同，故不別解。無間名連，相接為縛。或隣次名連，相屬名縛。故《正理》云「連縛緣起，謂同異類因果無間相屬而起。」

[On] "There are others who say [...] up to: both pervade conditioned phenomena": This states that the instantaneous and the connected [modes of dependent origination] both pervade conditioned phenomena, extending through the sentient and the non-sentient, the sāsrava and the anāsrava. Because instantaneous [dependent origination] is not the same [here], the divergent opinion is recounted. The meaning of connected is the same, so it is not separately explained. Being uninterrupted is called 'connection' (lian); being joined together is called 'binding' (fu). Or, being adjacent is called connection, and belonging to one another is called binding. Hence the Nyāyānusāra says: 'Connected dependent origination means the uninterrupted arising of causes and effects of the same or different kinds as they belong to one another.'