瑜伽論記 1.122

1.122

彼論等無間依合有三解。第三、五識各唯取自類識為依，以之為正。若小乘以過去為意，故論破云：意名應無有義。今大乘說：即於現在將滅位中有牽後力，名次第滅根，非入過去方始名根。故新譯攝論云：於將滅位，得此名故。

In that treatise, the immediately contiguous basis has three explanations in all. The third is: each of the five consciousnesses takes only consciousness of its own kind as its basis, and this is taken as correct. If, as the Hīnayāna holds, the past is the manas, the treatise refutes this, saying: the name manas would be meaningless. Now the Great Vehicle says: precisely in the present state about to cease, it possesses the power to draw forth what follows, and is called the faculty of successive cessation; it is not that it is first called a faculty only after entering the past. Hence the new translation of the Saṃgraha says: in the state about to cease, it obtains this name.