俱舍論記 9.202

9.202

「由引業力至通於六識」者，出識支體。既言引業，明知行支是引業非滿業。由彼過去引業力故，六識相續流轉如火焰行，相續不斷住彼彼趣。此之六識相續不斷，憑附中有馳赴所生處，結生有身名行緣識。此識通於中、生二有。生有雖唯意識，於中有位通起六識。若作此釋，善順契經分別識支通於六識。若依說一切有部，識支唯生有一剎那，不通中有，故唯意識。

"By the power of projecting karma... pervades the six consciousnesses": this identifies the substantial nature of the limb of consciousness. Since it says "projecting karma", one clearly knows that the limb of formations is projecting karma, not completing karma. Due to the power of that past projecting karma, the continuum of the six consciousnesses transmigrates like the movement of a flame, dwelling without interruption in this or that destiny. This continuum of the six consciousnesses, proceeding continuously, relies upon the intermediate existence to rush toward the place of birth, and links up with the body of the existence at birth; this is called consciousness conditioned by formations. This consciousness applies to both the intermediate existence and the existence at birth. Although the existence at birth is only mental consciousness, in the state of the intermediate existence the six consciousnesses all arise. If one gives this explanation, it accords well with the sūtra's distinction that the limb of consciousness pervades the six consciousnesses. If one relies on the Sarvāstivāda, the limb of consciousness is only a single moment of the existence at birth and does not extend to the intermediate existence; hence it is mental consciousness alone.