俱舍論記 9.215

9.215

「有為緣故至說名為生」者，出生支體。有為緣故，識相續流轉趣未來生。如前識支所說道理，憑附中有馳赴所生。結生有身，具足五蘊，說名為生。大分雖同識支，非無差別。識名是狹，唯說六識；生名是寬，故通五蘊。又解：此生支如前識、名色支。既言識相續流同前識支，復言具足五蘊同前名色，此言生者，總顯未來生，始從中有初念乃至命終，一期生也。於此生位建立老死。又解：老死前言生。

"Because existence is the condition... is spoken of as birth": this identifies the substantial nature of the limb of birth. Because existence is the condition, the continuum of consciousness transmigrates, proceeding toward future birth. According to the principle explained above for the limb of consciousness, it relies upon the intermediate existence to rush to what is to be born. Linking up with the body of existence at birth, endowed with the five skandhas, it is spoken of as 'birth'. Although it largely coincides with the limb of consciousness, they are not without distinction. The name 'consciousness' is narrow, speaking only of the six consciousnesses; the name 'birth' is broad, and thus encompasses the five skandhas. Another explanation: this limb of birth is like the previous limbs of consciousness and name-and-form. Since it says the continuous stream of consciousness is the same as the previous limb of consciousness, and it further says being endowed with the five skandhas is the same as the previous name-and-form, what is here called 'birth' collectively indicates the future rebirth, from the first moment of the intermediate existence up to the end of life—an entire lifespan. Within this stage of birth, old age and death are established. Another explanation: prior to old age and death, it is called birth.