金剛般若波羅蜜經略疏 2.16

2.16

就初文中，大分有四：初總顯過、二責所以、三答以顯是、四舉觀通達以結成行相。文云莊嚴佛國土是不名菩薩者，《論》偈云「不達真法界，起度眾生意，及清淨國土，生心即是倒。」故不名菩薩也。又文云莊嚴佛國土即非莊嚴者，若菩薩通達無我法，起自智信心。故此信智通攝世諦菩薩起及出世菩薩起，是故經文重說菩薩菩薩。

Within the first text, there are broadly four points: first, generally revealing the fault; second, demanding the reason; third, answering to reveal what is right; fourth, adducing contemplation and thorough penetration to conclude the characteristics of practice. As for the text saying that 'adorning the Buddha-land' is 'not called a bodhisattva', the verse in the treatise says: 'Not understanding the true realm of reality, / Giving rise to the intention to deliver sentient beings, / And to purify lands: / Giving rise to [such] thoughts is indeed inversion.' Therefore they are not called a bodhisattva. Moreover, when the text says that 'adorning the Buddha-land' 'is not adorning', if a bodhisattva thoroughly penetrates the selflessness of dharmas, they give rise to confidence from their own wisdom. Thus, this confidence and wisdom together encompass the arising of conventional-truth bodhisattvas and the arising of supramundane bodhisattvas; therefore the sūtra text repeats 'bodhisattva-bodhisattva.'