仁王護國般若波羅蜜多經疏 2.627

2.627

解曰：明非一也。由諸有情者，總標類也。言色法者，有色界中色差別也。言心法者，三界之中心差別也。五取蘊相者，合明色心也。取謂煩惱，執取生死故名為取。言取蘊者，蘊從取生故名取蘊，從因為名，如草糠火。或蘊生取故名取蘊，從果為名，如花果樹。或蘊屬取故名取蘊，從屬為名，如帝王臣。三界色心皆名取蘊。我人知見者，明妄倒也。種種根行品類無邊者，如前悉也。法門隨根亦有無量者，應病之藥教等塵沙，故云隨根亦無量矣。從此第二明非無量。

Explanation: This clarifies that they are not one. "Because for sentient beings" generally indicates their categories. "Physical phenomena" refers to the distinctions of form in the realm of form. "Mental phenomena" refers to the distinctions of mind in the three realms. "The marks of the five grasping aggregates" jointly explains form and mind. "Grasping" (upādāna) refers to affliction; grasping and clinging to saṃsāra is therefore called grasping. "Grasping aggregates" (upādāna-skandha): aggregates arise from grasping, hence they are called grasping aggregates, taking their name from the cause, like a grass or chaff fire. Or, the aggregates produce grasping, hence they are called grasping aggregates, taking their name from the result, like a flower or fruit tree. Or, the aggregates belong to grasping, hence they are called grasping aggregates, taking their name from subordination, like an emperor's ministers. The form and mind of the three realms are all called grasping aggregates. "Self, person, knower, and seer" clarifies deluded inversions. "The various faculties, practices, and types are boundless" is understood as before. "The Dharma gates according with their faculties are also immeasurable": the medicines responding to illness are teachings equal to the sands of dust; hence it says that according with their faculties they are also immeasurable. Next, the second subdivision explains that they are not immeasurable.