瑜伽論記 3.143

3.143

有支中，前時有者，生剎那後死剎那前兩之中間也，此文既五趣有外別明中有，明知中有非趣所攝，同薩婆多，雖舉十有，宗明業有，為欲界有，支謂行支，愛取潤故能有當果名業有，此即能有名有，餘皆所有，成唯識說，始從中有至本有中未衰變來皆生支攝，故知中有亦所有中收。

Regarding the limb of existence: 'former-time existence' refers to the interval between the moment after birth and the moment before death. Since this text explains intermediate existence separately apart from the existences of the five destinies, we clearly know that intermediate existence is not subsumed under the destinies, which agrees with the Sarvāstivādins. Although it lists ten existences, the main intent is to explain karmic existence as existence in the desire realm. The limb refers to the limb of volitional formations: because it is moistened by craving and grasping, it is capable of possessing future fruitions, hence it is called karmic existence. This is the 'producer of existence' (capable of having) being called existence; the rest are 'what is possessed' (what is had). The Cheng weishi lun states that from intermediate existence up to prior to the decline and alteration within basic existence, all are subsumed under the limb of birth; therefore we know intermediate existence is also included within what is possessed.