維摩經略疏垂裕記 10.35

10.35

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?