成唯識論述記 4.777

4.777

述曰：謂前滅意不取心所。總而言之，即通八識相望得作，如下諍論。此開導依，若言開避，二義無別，開即避故。今言開者，離其處所即開彼路；復言導者，引彼令生，引導招彼令生此處。故梵言：羯爛多，此可言次第緣，如逆次第云：阿奴羯爛多。阿奴是逆義，羯爛多云次第。須次第者，云：鉢剌底羯爛多，鉢剌底是順義。此緣既云：三摩難咀囉故，言等無間緣也。三是等義，摩是無義，難咀囉是間義故。若言種子依，即唯現行法有種，種望種子應無此依。

The Commentary states: This refers to the manas that has just ceased in the preceding moment, not taking caitasikas. Generally speaking, it extends across the eight consciousnesses functioning mutually, as debated below. This opening-and-guiding basis (saṃvedanāśraya)—if one speaks of 'opening and clearing away', the two meanings do not differ, because 'opening' is indeed 'clearing away'. Here, 'opening' means leaving its place and thereby clearing the way for the other; furthermore, 'guiding' means leading that other to arise, guiding and summoning it to arise in this place. Therefore in Sanskrit it is called krānta; this can be called a 'sequential condition', as in reverse order it is called anukrānta. Anu has the meaning of 'reverse', and krānta means 'sequence'. When it must be in [direct] sequence, it is called pratikrānta; prati has the meaning of 'direct'. Because this condition is called samanantara, it is called the 'equal-and-immediate condition'. Sam means 'equal', an means 'without', and antara means 'interval'. If one speaks of the 'seed basis', then only manifest dharmas have seeds; seeds relative to seeds would lack this basis.