Chinese
第二，解释是：所取分别，法性。如果区分，有两种，即：遍计烦恼之基的所依，也就是对境显现执着者；以及对治的所依，也就是对境显现执着本身。这些各自又有九种，即：次第为无明和清净的蕴等，对九种境进行详细区分。第二，简要说明能取分别，有根本释和解释两种。第一：能取分别的区分依据，区分的数量被认为是两种，即：所区分的自性是依赖于人我实有者，以及依赖于士夫假有者。这两种也如所取分别一样，因为境的区分而有九种，即：次第为自在的我等和蕴等，依赖于九种境的差别。第二是：能取的分别，法性。有两种，即：对人我实有和士夫假有显现执着而缘取。第二，这些各自也如所取分别一样有九种，即：次第为我自在和蕴等，仅仅缘取九种境。第二，详细解释，分为：连接文和各自的自性两种。第一是：对四种分别进行简要说明，对仅仅以名称简要归纳说明的意义是这样的。第二，分为：详细解释所取分别和能取分别两种，第一，分为：遍计烦恼和清净的所依两种，第一是：遍计烦恼之基的所依的分别，是区分的依据，数量是九，因为有九种境。这九种境也被归纳为四种，即：遍计烦恼的事物、过患、所缘、以及其特征的认识。第一是五种，即：仅仅将事物作为境，并且对它显现执着，因为遮蔽了如实见，所以是无明。对它以否定或肯定的方式显现执着，称为对无明进行所取分别。同样，也适用于其他。经部说：舍利子，这些法不是凡夫俗子所执着的那样存在。
English
Second, the explanation is: the apprehended conceptualization, the nature of phenomena. If distinguished, there are two types: those that are the basis of pervasive afflictions, i.e., those that are manifestly attached to objects; and those that are the basis of antidotes, i.e., the very manifestation of attachment to objects. Each of these also has nine types, i.e., they are distinguished by elaborately differentiating the nine objects, such as ignorance and the aggregates of purification, in order. Second, the concise explanation of the grasping conceptualization has two parts: the root text and the commentary. The first is: the basis for distinguishing the grasping conceptualization, the number of distinctions is considered to be two, i.e., the nature of what is distinguished is that which relies on the substantially existent person, and that which relies on the imputedly existent individual. Both of these, like the apprehended conceptualization, have nine types due to the distinction of objects, i.e., they are differentiated by relying on the nine objects, such as the independent self and the aggregates, in order. The second is: the grasping conceptualization, the nature of phenomena. There are two types, i.e., manifestly clinging to the substantially existent person and the imputedly existent individual as objects. Second, each of these also has nine types like the apprehended conceptualization, i.e., merely focusing on the nine objects, such as the independent self and the aggregates, in order. Second, the detailed explanation is divided into: the connecting passage and the individual natures. The first is: the concise explanation of the four conceptualizations, the meaning of explaining it by briefly summarizing only the names is this. Second, it is divided into: the detailed explanation of the apprehended conceptualization and the grasping conceptualization, the first of which is divided into: the basis of pervasive afflictions and the basis of purification, the first being: the conceptualization that is the basis of pervasive afflictions is the basis of distinction, the number is nine, because there are nine objects. These nine objects are also summarized into four, namely: the objects of pervasive afflictions, the faults, the objects of focus, and the knowledge of their characteristics. The first is five, i.e., merely taking the object as the object, and manifestly clinging to it, because it obscures the seeing of suchness, it is ignorance. Manifestly clinging to it in a negative or affirmative way is called the apprehended conceptualization of ignorance. Similarly, apply it to others as well. The sutra says: Shariputra, these phenomena do not exist in the way that ordinary people cling to them.