俱舍論記 7.36

7.36

「若法與心至生住異滅」者，此下釋兩種四句。此即初四句，以心等無間對心無間四句分別。言心等無間者，若法是心等無間緣所引果故，名等無間。二無心定及心、心所法與前等故，名等。無有餘心間隔故，名無間。言心無間者，謂若有法接心後起，若是心果、若非心果，但接心後起，即名心無間。第一句，無心定出心、心所，及第二念等二定剎那。剎那顯定體也，是心果故，名等無間；非接心後起故，非是心無間。第二句，謂初所起二定剎那上生、住、異、滅，及有心位諸心、心所上生、住、異、滅，接心後起故，是心無間；非心果故，非是心等無間。第三句，謂初所起二定剎那，及有心位心、心所法，是心果故，是心等無間；接心後起故，是心無間。第四句，謂第二念等二定剎那上生、住、異、滅，及無心定出心、心所上生、住、異、滅，非心果故，非是心等無間；非接心後起故，非是心無間。

Regarding the passage from "If a phenomenon is [equal and immediate] to mind" up to "arising, abiding, decay, and cessation": from here down, two sets of four alternatives are explained. This is the first set of four alternatives, differentiating between "equal and immediate to mind" and "immediate to mind" via four alternatives. As for "equal and immediate to mind" (citta-samanantara): if a phenomenon is an effect drawn forth by the mind as an equal and immediate condition, it is called "equal and immediate". The two mindless absorptions as well as mind and mental factors are equal to what precedes them, hence "equal"; because there is no other mind intervening between them, it is called "immediate". As for "immediate to mind" (citta-anantara): if there is a phenomenon that arises contiguous to the mind—whether it is an effect of the mind or not an effect of the mind—as long as it arises contiguous to the mind, it is called "immediate to mind". In the first alternative, the mind and mental factors that emerge from the mindless absorptions, as well as the moments of the two absorptions from the second moment onward. (The "moments" reveal the essence of the absorptions.) Because they are effects of the mind, they are called "equal and immediate"; because they do not arise contiguous to the mind, they are not "immediate to mind". In the second alternative, the arising, abiding, decay, and cessation upon the moments of the two absorptions as initially arisen, and the arising, abiding, decay, and cessation upon mind and mental factors in states with mind: because they arise contiguous to the mind, they are "immediate to mind"; because they are not effects of the mind, they are not "equal and immediate to mind". In the third alternative, the moments of the two absorptions as initially arisen, and the mind and mental factors in states with mind: because they are effects of the mind, they are "equal and immediate to mind"; because they arise contiguous to the mind, they are "immediate to mind". In the fourth alternative, the arising, abiding, decay, and cessation upon the moments of the two absorptions from the second moment onward, and the arising, abiding, decay, and cessation upon the mind and mental factors emerging from the mindless absorptions: because they are not effects of the mind, they are not "equal and immediate to mind"; because they do not arise contiguous to the mind, they are not "immediate to mind".