大方廣佛華嚴經隨疏演義鈔 65.26

65.26

疏「十有支」者，《俱舍》云「有謂正能造牽當有果業」，由馳求故，積集能牽當有果業，業名為有。若言有當果故此則有者，但是有無之義。若言當有之果，則有是三有。故《唯識》云「俱能近有後有果故」，則有有二義：一者能有彼果、二者當有。今能有彼，因從果稱，故業名有。然《唯識論》雖約二世，有義不殊。

In the commentary, "Tenth, the link of existence": the Kośa states: "Existence refers to karma that directly creates and pulls future existence." Due to pursuing, one amasses karma that can pull the fruition of future existence; karma is called existence. If one says that because there is a future fruition, this is "existent," that is merely the sense of being or non-being. If one speaks of the fruit of future existence, then existence refers to the three realms of existence. Hence, the Vijñaptimātratāsiddhi states: "Because both can bring about the immediate fruit of a subsequent existence." Thus, existence has two meanings: first, being able to possess that fruit; second, future existence. Here, being able to possess that [fruit], the cause takes its name from the fruit; therefore karma is called existence. Although the Vijñaptimātratāsiddhi is explained in terms of two lifetimes, the meaning of existence is no different.