金剛經纂要刊定記 3.111

3.111

十者，經從「須菩提！於意云何？三千大千世界所有微塵是為多不？乃至是名世界。」色是依報即外四大，身是正報即內五蘊。摶取者即和合義也。但秦魏譯異爾。然摶取約法，相應兼人，二事相望總有三對：一、內身色蘊及外器界，但合微塵所成，名為摶取。見有身器為依正，執取等即是相應。二、受等四蘊，但合心心所法而成，名為摶取。見有苦樂受等，即是相應。三、色心和合以成此身，名為摶取。見有心色即是我人相應。行即遷流造作之義。觀破之義如下所明。

The tenth: the sūtra runs from "Subhūti, what do you think? Are the minute particles of dust in a trichiliocosm many?" down to "...is named a world-system." Form is the dependent recompense, namely the external four great elements; body is the direct recompense, namely the internal five aggregates. "Grasping together" has the meaning of combining. It is only a difference between the Qin and Wei translations. However, grasping together concerns phenomena, while correspondence also involves persons; when the two matters are considered together, there are three pairs in total: 1. The internal body's aggregate of form and the external receptacle world are merely composed of combined minute dust particles, which is named 'grasping together.' Seeing that there are body and receptacle as dependent and direct recompenses, grasping and clinging to them is precisely 'correspondence.' 2. The four aggregates such as sensation are merely composed of combined citta and caitta dharmas, which is named 'grasping together.' Seeing that there are sensations of suffering, pleasure, and so forth is precisely 'correspondence.' 3. Form and mind combine to form this body, which is named 'grasping together.' Seeing that there are mind and form is precisely the 'correspondence' of self and person. 'Activity' has the meaning of flowing change and mental creation. The meaning of contemplation and refutation is as explained below.