俱舍論記 4.29

4.29

「論曰至是故言或」者，心與心所二種相望，必定俱生，闕一不起。三性心所，望彼心王非無差別，就總相說故言定俱。諸行即是色等四法。前第一句「必俱二」言，流至於此第二句中，謂色、心等諸行生時，必與有為四相俱起。言或得者，謂諸行內唯有情法與得俱生，餘非情法非與得俱生。顯得不定，是故言或。若依《成實論》訶利伐摩及覺天計，無有心所，但有心王，心分位殊假立心所。

"The treatise says ... therefore it says 'or'": mind and mental factors, with respect to one another, definitely co-arise; lacking one, they do not arise. The mental factors of the three natures, with respect to the mind-king, are not without distinctions; spoken of in terms of general characteristics, they are therefore said to definitely co-arise. Conditioned formations are precisely the four dharmas: visible matter and so forth. The words "definitely co-arise with two" in the previous first line extend down here into the second line, meaning that when conditioned formations such as visible matter and mind arise, they definitely arise together with the four conditioned characteristics. When it says "or with possession (prāpti)", this means that among conditioned formations, only sentient dharmas co-arise with possession; the remaining insentient dharmas do not co-arise with possession. To show that possession is not definite, it therefore says "or". If one follows Harivarman of the *Tattvasiddhi-śāstra* and Dharmatrāta's tenet, there are no mental factors, but only the mind-king; through the distinct states of mind, mental factors are nominally designated.