Chinese
由于对假立存在的执着，以否定的方式显现无自性，因此称为能取和所取的分别念。这里，能取和所取指的是什么呢？大译师说：能取和所取有三种方式：从处（梵文：āyatana）的角度来说，色等外处是所取，眼等内处是能取。从境和有境的角度来说，物质性的事物是所取，有知觉的事物是能取。从我和我所的角度来说，享受者的我是能取，享受的对象是我所。对此，这里说最后一种是所取，但由于与论师和圣者的四句分析不符，所以不合理。如果说是物质和知觉，那么一切遍计所取的法不一定是物质性的，也不是一定要舍弃人我和法我，所以不合理。因此，这里能取的定义是享受者，所取的定义是享受的对象。对这些按照顺序以肯定或否定来执着，就是按照顺序的能取和所取的分别念的定义。享受者也有两种：法的自性和人的自性。第一种是被知觉所包含的心和心所，这些恒常存在的事物既是能取也是所取，而每一个刹那的事物只是能取。第二种是被假立为我的对象，对此，孩童执着于蕴聚为整体的我，这是要否定的实有，圣者对色等法假立为补特伽罗，这是假立的补特伽罗，这两种只是能取，对它们的分别念也只是能取分别念。第二种享受的对象也有被烦恼所包含的和被清净所包含的两种，对这些总体的分别念只是所取分别念，如果分开来分别，那么根据情况会变成三句。第三种成为特殊性的方式是，如四加行道中所说的那样，具有能取和所取的四种分别念的体性，因此，这些是被这些分别念所染污的，菩萨。
English
Because of clinging to what exists as imputed, it appears as without inherent existence in a negative way, therefore it is called the conceptualization of the apprehended and the apprehender. Here, what are the apprehended and the apprehender? The great translator says: There are three ways of the apprehended and the apprehender: From the perspective of the sense bases (Sanskrit: āyatana), external sense bases such as form are the apprehended, and internal sense bases such as the eye are the apprehender. From the perspective of object and subject, material things are the apprehended, and cognitive things are the apprehender. From the perspective of self and what belongs to self, the self of the enjoyer is the apprehender, and what belongs to the object of enjoyment is the apprehended. Regarding this, here it is said that the last one is the apprehended, but it is not reasonable because it does not agree with the fourfold analysis of the masters and the noble ones. If it is said to be matter and consciousness, then all the apprehended phenomena of complete imputation are not necessarily material, nor is it necessary to abandon the self of person and the self of phenomena, so it is not reasonable. Therefore, here the definition of the apprehender is the enjoyer, and the definition of the apprehended is the object of enjoyment. Clinging to these in order with either affirmation or negation is the definition of the conceptualization of the apprehended and the apprehender in order. There are also two types of enjoyers: the nature of phenomena and the nature of person. The first is the mind and mental factors included in cognition, these constant things are both the apprehended and the apprehender, while each moment of things is only the apprehender. The second is the object imputed as self, regarding this, children cling to the aggregates as a whole self, this is the substantially existent to be negated, the noble ones impute form and other phenomena as a person, this is the imputed person, these two are only the apprehender, and the conceptualization of them is only the conceptualization of the apprehender. The second object of enjoyment also has two types: those included in the side of affliction and those included in the side of purification, the conceptualization of these generalities is only the conceptualization of the apprehended, if separated and conceptualized, then it will become three sentences according to the situation. The third way of becoming a special characteristic is that, as it is said in the four paths of joining, it has the nature of the four conceptualizations of the apprehended and the apprehender, therefore, these are defiled by these conceptualizations, bodhisattvas.