Here is “Sutta Explanation” portion of the Vibhanga:
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti, khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—ayaṁ vuccati “bhavapaccayā jāti”.
And the Patisambhida:
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho—ayaṁ vuccati jāti.
Both have the definition from the suttas.
In addition, the Vibhanga also has a Abhidhamma definition in terms of “phenomena” (Yā tesaṁ tesaṁ dhammānaṁ jāti …), but this is clearly labelled as the “Abhidhamma Explanation”. So it has both.
Incidentally, this is one of the reasons we know the “mind moment” AKA “one lifetime” theory of dependent origination is incorrect. In order to create such a theory, the Vibhanga had to change the text of the sutta. So the Vibhanga is, in essence, saying that the principle of dependent origination, which in the suttas deals with the rebirth of sentient beings, can also be abstracted out and applied in other contexts, such as the arising of phenomena in the moment, but to make that work we have to change certain terms and definitions.
And of course that is quite correct. If we change things in DO, we can apply similar principles in other contexts. So long as we are clear, as the Vibhanga is, that that is not what the Suttas are talking about.