釋淨土群疑論 4.23

4.23

釋曰：迷理煩惱俱生起者，彼亦得起。以是凡夫未悟甚深真如實相，不妨得起。分別起者，彼不現行。論說分別我見緣邪教起；然彼無邪教，故不現行。我見是諸惑之本，本既不起，末惑不生。任運煩惱不緣教生，既是凡夫，起亦無廢。然此煩惱依對法論，若任運起，能發惡行亦是不善。彼所起惑不發惡行，故唯有覆無記性收。經遮不善，不言有覆，但言無不善名，不妨起煩惱也。愛佛、愛菩提，法執煩惱也。

Explanation: Afflictions that obscure principle and are innately arisen can also arise there. Because they are ordinary persons who have not awakened to the profound reality of tathatā, there is nothing preventing them from arising. Discriminatingly arisen ones do not become active there. Treatises state that the discriminating view of self arises in dependence on false teachings; but since there are no false teachings there, it does not become active. The view of self is the root of all afflictions; when the root does not arise, the branch afflictions are not produced. Spontaneous afflictions are not produced in dependence on teachings; since they are ordinary persons, their arising is not precluded. However, according to the Abhidharma treatises, if these afflictions arise spontaneously and can instigate evil conduct, they are also unwholesome. The afflictions they give rise to do not instigate evil conduct; therefore, they are solely subsumed under the nature of being obstructed and neutral. When the sūtras exclude what is unwholesome, they do not speak of what is obstructed; they merely state that there is no name of the unwholesome, which does not preclude the arising of afflictions. Attachment to the Buddha and attachment to bodhi are afflictions of dharma-grasping.