仁王護國般若波羅蜜多經疏 2.627

2.627

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.