維摩經略疏垂裕記 10.35

10.35

二、「今約」下，約眾生釋成，二：初、結前總示。「三無前後」者，以惑業與身同時而有，終無一人先有惑業然後有身。若惑業先有，何異冥初？以此推之，知無前後。若言同時，何謂惑業為身作因？故知雖無前後，要因煩惱而得有身。譬如燈明同時而有，要云因燈有明，不見說言因明有燈也。故云亦非一時。故知迷妄三道尚不縱橫，達妄三道即真三德豈縱橫耶？

Second, from "Now, in terms of..." downward, explaining and establishing [it] in terms of sentient beings, in two parts: first, concluding the preceding to show generally. As for "the three are without before and after," because delusion, karma, and the body exist simultaneously, there has never been a single person who first had delusion and karma and afterwards had a body. If delusion and karma existed first, how would that differ from the primordial darkness [of non-Buddhists]? Inferring from this, one knows they are without before and after. If one says they are simultaneous, why say that delusion and karma act as the cause of the body? Therefore, one knows that although they are without before and after, it is necessarily due to afflictions that one comes to have a body. For example, the lamp and the light exist simultaneously, yet one must say that light exists due to the lamp, and one does not see it said that the lamp exists due to the light. Therefore it is said: "They are also not simultaneous." Thus one knows: if even the three paths of confused delusion are not vertical and horizontal, could the three paths understood as delusion being the very true three virtues be vertical and horizontal?