俱舍論頌疏論本 8.49

8.49

未至應至處，故中有非生者，答第二問。中有已起，不名生者，謂未至彼當來所應至處，是故中有不名為生。論云：「何謂當來所應至處（問也）？謂引異熟究竟分明，是謂當來所應至處（答也）。」解云：中有唯天眼見故，昧劣不明也。

"Because it has not arrived at the place it should arrive, intermediate existence is not 'birth'": this answers the second question. Although intermediate existence has arisen, it is not called 'birth' because it has not yet reached that future place it should arrive; therefore, intermediate existence is not called 'birth'. The treatise says: "What is meant by the future place it should arrive? (This is the question.) It refers to when the projected vipāka is completely and distinctly realized; this is called the future place it should arrive. (This is the answer.)" The explanation says: Because intermediate existence is seen only by the divine eye, it is obscure, weak, and indistinct.