金剛般若經疏論纂要 2.251

2.251

論云「若實有一世界，如來則不說三千界。」大雲云：「若實有一世界，冥然是一一和合矣，是則不合，有多差別。今既佛說三千，明非冥然一矣，故約三千破一界也。」○無著云：「為並說若世界、若微塵界故，有二種摶取：為一摶取及差別搏取。」大雲云：「此明塵眾及眾生類俱名世界，一合相者即是摶取。摶取為一，故云和合。故此一合有二摶取：一者、一摶取，即是世界和合為一；二、差別摶取，即是微塵有眾多極微，名為差別。非一合者，第一義中二界無實故。」

The Treatise says: "If there were truly one world, the Tathāgata would not speak of three thousand worlds." Dayun says: "If there were truly one world, it would darkly be a single unified composite; then it would not be a composite, as there are many distinctions. Now since the Buddha speaks of three thousand, it is clear it is not darkly one; therefore he draws upon the three thousand to refute a single world." Asaṅga says: "In order to speak together of worlds and dust-particle realms, there are two kinds of grasping as a mass: grasping as a single mass and grasping as differentiated masses." Dayun says: "This clarifies that the multitude of dust particles and classes of sentient beings are both named 'worlds'; a 'unitary composite mark' is precisely grasping as a mass. Grasping them as a mass into one is why it is called a 'composite'. Thus this unitary composite has two kinds of grasping as a mass: first, grasping as a single mass, which is a world coalesced into one; second, grasping as differentiated masses, which is particles of dust having numerous infinitesimal atoms, termed 'differentiated'. That it is 'not a unitary composite' is because in the ultimate sense, the two realms lack reality."