瑜伽論記 16.197

16.197

前中，眼根與見色用以為依處餘根各與取自境以為依處男女二根與習欲為依處命根乃至死有為前時有之所依處者，景疏云：欲明命根，與四有為依是其業用。業有四種。一者、中有，受生方便，二者、生有，初得諸起一念蘊生；三、前時有，從初受生第二念後，除命終位，中間諸蘊，名前時有，在死有前故，亦名本有，本業所種故，長時相續故；四者、死有，臨終一念同時五蘊。論本傍注云：文中從後向前說也。

Regarding the first part—the eye faculty serving as the basis for the operation of seeing visual forms; the remaining faculties each serving as the basis for grasping their own objects; the male and female faculties serving as the basis for habitual desire; and the life faculty, up to death-existence, serving as the basis for prior-time existence: Jing's Commentary says: "Wishing to explain that the life faculty serves as the basis for the four existences is its operation. There are four kinds of existence: first, the intermediate existence (antarābhava), the expedient means for taking rebirth; second, rebirth-existence (upapattibhava), the initial obtaining of the aggregates arising in a single moment of arising; third, prior-time existence (pūrvakālabhava), from after the second moment of initial rebirth, excluding the stage of death, the aggregates during the interval are called prior-time existence; because it precedes death-existence, it is also called fundamental existence (bhavabhava/mūlabhava), being planted by fundamental karma and continuing over a long duration; fourth, death-existence (maraṇabhava), the simultaneous five aggregates at the single moment on the verge of death." A side-note in the root śāstra text states: "In the text, the explanation proceeds from the last to the first."