金剛經纂要刊定記 7.68

7.68

摶取為一等者。謂情器不分為一世界也。此一合有二摶取，於五蘊中分色心故，本以合二為一，今則開一成二。然和合摶取蓋是一義，但秦魏譯異耳。一摶取者是名身，眾生世界義不可分，但有一義故。差別摶取者，是器世界聚多微塵成一世界故。故無著論云：「眾生世界有者，此為一摶取，微塵有者，此為差別摶取，二界無實等者故。」《心經》云：「是故空中無色，無受想行識，無眼耳鼻舌身意，無色聲香味觸法」等。

Regarding "grasping as an aggregate into one" and so forth: this means that sentient beings and the environment are not divided, but taken as one world. This unified composite contains two kinds of grasping as an aggregate, because within the five aggregates physical form and mind are distinguished; originally, two were combined into one, but now the one is opened out to form two. However, "conjunction" (saṃghāta) and "grasping as an aggregate" (piṇḍa-grahaṇa) are fundamentally the same meaning, differing only between the Qin and Wei translations. "Grasping as an aggregate into one" refers to nominal designations (nāmakāya), because the meaning of the world of sentient beings is indivisible, having only a single meaning. "Differentiated grasping as an aggregate" refers to the vessel world, because a multitude of subtle particles gathers to form one world. Therefore, Asaṅga's commentary states: "The existence of the world of sentient beings is grasping as an aggregate into one; the existence of subtle particles is differentiated grasping as an aggregate, because neither of the two worlds has reality," and so forth. The Heart Sūtra says: "Therefore, in śūnyatā there is no form, no feeling, perception, mental formations, or consciousness; no eyes, ears, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or dharmas," and so forth.