維摩經略疏 6.37

6.37

「答曰」下，三、正述被彈之事。光嚴但知方便教果頭道場之義，未知圓教發心即是，類如彌勒說法皆望權果引成不退之行。今淨名說圓，破光嚴執方便果上道場之計，類如《大品》燋炷非初非後不離初後。若不離初後，以後為道場者，何不以初為道場？若初不能，後亦不能。是以淨名約圓初心廣說真道場義。

From 'He answered' down is, third, directly recounting the matter of being rebuked. Prabhāvyūha only knew the meaning of the bodhimaṇḍa at the fruition stage of the expedient teachings, and did not yet know that in the Perfect Teaching the initial arousal of the mind is itself [the bodhimaṇḍa]. This is similar to Maitreya's preaching of the Dharma, which in all cases looked toward the provisional fruition to guide them to accomplish the practice of non-retrogression. Now Vimalakīrti expounds the perfect, refuting Prabhāvyūha's clinging calculation regarding a bodhimaṇḍa on the fruition stage of expedients. This is similar to the burning wick in the Dàpǐn: it is neither the first nor the last, yet not separate from the first and the last. If it is not separate from the first and the last, and one considers the last to be the bodhimaṇḍa, why not consider the first to be the bodhimaṇḍa? If the first cannot do it, the last cannot either. Therefore Vimalakīrti, with respect to the initial mind of the Perfect Teaching, broadly explains the meaning of the true bodhimaṇḍa.