English
It is a samadhi like a vajra. Why is the path of liberation taught? Because the path of liberation is encompassed by the non-learning. Some other examples that clearly explain the profound meaning, and in the Sutra Unraveling of Profound Meaning, there is no such thing as "non-distracted object," which is incomplete. In this example, all six objects appear complete. Because comparing with the Indian example itself, as well as the Sutra of Boundary Unraveling and the Treatise Yoga Practice Ground, etc., also shows the complete appearance of six objects. Therefore, it is correct that the six objects are completely shown here. The object that is encompassed by the realm of the noble ones, as well as the direction of the noble ones, the object that is encompassed by the retinue of attendants, the object that thoroughly realizes that alone, and the object that truly attains nirvana, which is called the fifth, starting from the four objects, teaching the path of non-learning. Among them, the object that is called the practice encompassed by the noble ones is the knowledge of exhaustion and non-arising that is encompassed by true wisdom. The object that is called the direction of the noble ones and the retinue of attendants is the wisdom of exhaustion and non-arising that is held by the subsequent attainment wisdom. The object that is called thoroughly realizing that alone is the contemplation of that very suchness when approaching the state of entering without remainder. The object that is called truly attaining nirvana is the object that is completely extinguished by the alaya consciousness, having previously extinguished by cessation samadhi and entered into samadhi by samadhi when approaching the state of entering without remainder. In the well-spoken Dharma and Vinaya, starting from the correct view of the world, all non-Buddhists become leaders from the correct view, and the object of completely degenerating by not practicing it, etc., the sixth is starting from the two objects, explaining the superior and the non-superior. There are also two types of this, namely, explaining the two objects and explaining the work of debate. This is the first, namely, the well-spoken Dharma and Vinaya, which refers to all that is taught by the three pitakas.
Chinese
善说之法是指经部和法相部。律是指律藏本身。因此，在《瑜伽师地论》中说，善说之法是因为以理摄持而完全执持殊胜功德，律是由于与息灭一切烦恼相符。善说之法和律是指，对此广说应如前所示理解。即说，三藏所说的解脱之分所摄的世间正见虽是低劣的，但它胜过一切外道的正见，是顶上的事物。所谓正见之顶上的事物，对此也有两种解释。有些人说，因为视顶为正见的处所，所以称为正见之顶上的事物。有些人说，这是从比喻而得名，因为他们的论典所说的殊胜正见，譬如人的头顶，所以称为正见之顶上的事物。所谓不修习而完全退失的事物，是指第二种事物，即如此，从善说之法和律中修习其他善法，而不修习前一种事物，所以称为因不修习而完全退失的事物。说是为了修习善说之法和律而完全退失，而不是说因为见解的过失而完全退失，这是为了显示对第二种反驳者的回答，即如此外道这些人这样说：是不修习而完全退失的事物，会变成过失的过患，因此说了这句话，所谓完全退失，也是指对善说之法和律不修习而完全退失，而不是认为第二种事物本身有过失。
English
The well-spoken Dharma refers to the Sutra Pitaka and the Abhidhamma Pitaka. Vinaya refers to the Vinaya Pitaka itself. Therefore, it is taught in the Treatise on the Grounds of Yoga Practice that the well-spoken Dharma is because it is gathered by reason and completely holds the excellent qualities, and the Vinaya is because it is in accordance with pacifying all afflictions. The well-spoken Dharma and Vinaya means that this extensive explanation should be understood as shown above. That is to say, although the worldly right view included in the part of liberation spoken in the three baskets is inferior, it is superior to the right view of all non-Buddhists and is the object on the top. Regarding the object on the top of right view, there are two explanations for this. Some say that because the place of seeing the top is the right view, it is called the object on the top of right view. Some say that this is named from a metaphor, because the excellent right view spoken by their treatises is like the top of a person's head, so it is called the object on the top of right view. The so-called object that is completely lost without cultivation refers to the second object, that is, in this way, cultivate other virtuous dharmas from the well-spoken Dharma and Vinaya, and do not cultivate the previous object, so it is called the object that is completely lost due to non-cultivation. It is said that it is completely lost for the sake of cultivating the well-spoken Dharma and Vinaya, but it is not said that it is completely lost because of the fault of the view. This is to show the answer to the second objector, that is, in this way, these non-Buddhists say: It is an object that is completely lost without cultivation, and it will become a fault of defect, therefore this sentence is said, the so-called complete loss also refers to the complete loss due to non-cultivation of the well-spoken Dharma and Vinaya, rather than considering the second object itself as a defect.
Tibetan
འི་ཕྱིར་ཡོངས་སུ་ཉམས་པ་ཞེས་བརྗོད་པ་ནི་མ་ཡིན་ཏེ། འདིར་ནི་མ་ཐོབ་པ་དང༌། མ་བསྒོམས་པ་གཉིས་ཀྱིས་ཡོངས་སུ་ཉམས་པ་ལ་བྱའོ། །དེས་ན་དངོས་པོ་གཉིས་པ་འདི་ནི་དཔྱད་ན་ཕྱི་རོལ་པ་རྣམས་ཀྱིས་ཡང་དག་པའི་ལྟ་བ་ཇི་སྙེད་པ་ཡོད་པ་དག་ལས་ཁྱད་པར་དུ་འཕགས་སོ་ཞེས་བྱ་བའི་ཐ་ཚིག་གོ །འཇམ་དཔལ་གང་དུ་ངས་ཉན་ཐོས་དང༌། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ལས་བརྩམས་ནས་སོ་སོར་ཐར་པའམ། སོ་སོར་ཐར་པ་དང་ལྡན་པའི་ཆོས་ཡོངས་སུ་བསྟན་པ་གང་ཡིན་པ་དེ་ནི་འདུལ་བ་ཞེས་བྱའོ་ཞེས་བྱ་བ་འདི་མན་ཆད་ནི་གཉིས་པ་འདུལ་བ་རྣམ་པར་ཕྱེ་སྟེ་བཤད་པ་ཞེས་བྱ་བ་སྟོན་ཏོ། །འདི་ཡང་རྣམ་པ་གཉིས་ཏེ། མཚན་ཉིད་མདོར་བསྟན་པ་དང༌། ཞུས་པ་དང་ལན་དག་གིས་རྣམ་པར་དབྱེའོ། །འདི་ནི་དང་པོ་མཚན་ཉིད་མདོར་བསྟན་པའོ། །འདི་ལ་གང་དུ་ཞེས་བྱ་བ་ནི་འདུལ་བའི་བསྟན་པ་ལ་གང་དུ་ཞེས་པ་ནི་གནས་སུ་བསྟན་པའོ། །ངས་ཞེས་བྱ་བ་ནི་དེ་བཞིན་གཤེགས་པ་སྟེ། ཕུང་པོ་ལྔ་ལ་ཐ་སྙད་དུ་བཏགས་པའོ། །འདི་ལྟར་དེ་བཞིན་གཤེགས་པ་དེས་ཉན་ཐོས་དང་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ལ་སོ་སོར་ཐར་པ་དང་ལྡན་པའི་ཆོས་ཡོངས་སུ་བསྟན་པ་གང་ཡིན་པ་སྟེ། རིགས་བདུན་པོ་དག་ཡང་དག་པར་བླངས་པའི་སྡོམ་པའི་ཚུལ་ཁྲིམས་གང་ ཡིན་པ་དེ་ནི་སོ་སོར་ཐར་པ་ཞེས་བྱའོ། དེ་ལ་བྱེ་བྲག་ཡོད་པ་དང༌། ཐེག་པ་གཉིས་ཀྱིས་ཡང་དག་པར་བླངས་པ་གང་ཡིན་པ་དེ་ནི་ལུས་དང་ངག་གི་ཡན་ལག་བདུན་ཁོ་ན་ལ་ངོ་བོ་ཉིད་དུ་རྣམ་པར་འཇོག་གོ །བྱང་ཆུབ་སེམས་དཔའ་ནི་སྤྱིར་ལུས་ལ་སོགས་པའི་ལས་གསུམ་པོ་དག་ལས་ངོ་བོ་ཉིད་དུ་འཇོག་གོ །དེ་ལ་སོ་སོར་ཐར་པ་ཞེས་བྱ་བ་འང་སོ་སོ་ནས་བཤད་པ་མི་མཐུན་པས་ཐམས་ཅད་ཡོད་པར་སྨྲ་བའི་གཞུང་གིས་ནི་རིགས་བརྒྱད་པོ་དག་གིས་སྡོམ་པ་ཡང་དག་པར་ལེན་པ་དང་པོ་རྣམ་པར་རིག་བྱེད་ཀྱི་སོ་སོ་ནས་སྡིག་པ་སྣ་ཚོགས་སྤོང་བར་བྱེད་པའི་ཕྱིར་སོ་སོར་ཐར་པ་དང༌། ལམ་གྱི་ཞེས་བྱའོ་ཞེས་བཤད་དོ། །དེའི་ཕྱིར་མཛོད་ཀྱི་བསྟན་བཅོས་ལས་སོ་སོར་ཐར་པའི་སྡོམ་པའི་བྱེ་བྲག་གི་མིང་བསྟན་པའི་ཕྱིར། ཚིག་ལེའུར་བྱས་པ་ལས། དེ་དག་ཐམས་ཅད་ཀྱང་ནི་ཚུལ་ཁྲིམས་དང༌། ལེགས་པར་སྤྱད་པ་དང༌། སྡོམ་པ་ཞེས་བྱ་སྟེ། དང་པོ་ནི་རྣམ་རིག་མིན་ཁོ་ན་སོ་སོར་ཐར་པ་དང༌། ལས་ཀྱི་ལམ་ཞེས་འབྱུང་སྟེ། འདི་ཉིད་ཀྱི་འགྲེལ་པ་ལས། མི་མཉམ་པ་རྣམས་མཉམ་པར་འཇོག་པར་བྱེད་པའི་ཚུལ་ཁྲིམས་ཞེས་བྱ་སྟེ། ངེས་པའི་ཚིག་ཏུ་ནི་བསིལ་ཕྱིར་ཞེས་བྱ་སྟེ། ཚིགས་སུ་བཅད་པ་ལས་ཇི་སྐད་དུ།
Chinese
因此，说成是完全退失，并非如此。此处是指由于未获得和未修习二者而完全退失。因此，这第二个事物，如果加以考察，就比外道们所拥有的所有正确的见解更为殊胜，这是总结性的说法。文殊，凡是我针对声闻和菩萨们，从别解脱或与别解脱相应的法进行全面开示，那被称为律藏。这以下的部分，是宣说第二部分，即律藏的分别解说。这也有两种方式：简要地揭示体性，以及通过提问和回答来进行区分。这是第一个，简要地揭示体性。其中，“何处”是指在律藏的教法中，“何处”是指所处之处。“我”是指如来，是对五蕴的假名安立。如此，如来对声闻和菩萨们全面开示与别解脱相应的法，也就是正确地受持七种律仪的戒律，那被称为别解脱。其中，以差别和二乘来正确受持的，仅仅将身语的七支安立为自性。菩萨则通常从身等三业中安立自性。因此，别解脱的说法也因各自的解释不同而异，一切有部宗的论典说，八种律仪首先正确地受持，因为从各自的所知中舍弃各种罪恶，所以称为别解脱和道。因此，为了在俱舍论中揭示别解脱律仪的差别之名，在偈颂中说：所有这些也被称为戒律、善行和律仪。第一个仅仅是无表色，称为别解脱和业道。这本身的注释中说：使不平等者平等安住的称为戒律，从词义上说是为了清凉，如偈颂中所说：
English
Therefore, it is not said to be completely lost. Here, it refers to complete loss due to not having attained and not having cultivated. Therefore, this second thing, if examined, is more excellent than all the correct views held by outsiders, this is a concluding statement. Manjushri, wherever I have fully taught the Pratimoksha or the Dharma corresponding to the Pratimoksha, starting from the Shravakas and Bodhisattvas, that is called the Vinaya Pitaka. The following part shows the second part, which is the separate explanation of the Vinaya Pitaka. This also has two aspects: briefly revealing the nature, and distinguishing through questions and answers. This is the first, briefly revealing the nature. Among these, "where" means in the teachings of the Vinaya, "where" refers to the place. "I" refers to the Tathagata, which is a nominal designation for the five skandhas. Thus, the Tathagata fully taught the Dharma corresponding to the Pratimoksha to the Shravakas and Bodhisattvas, that is, the discipline of correctly upholding the seven types of vows, that is called the Pratimoksha. Among them, whatever is correctly taken by difference and the two vehicles is only established as the nature of the seven limbs of body and speech. The Bodhisattva generally establishes the nature from the three actions of body, etc. Therefore, the term Pratimoksha also varies according to different explanations. The Sarvastivada school's treatises say that the eight types of vows are first correctly taken, because various sins are abandoned from their respective knowledge, therefore it is called Pratimoksha and the path. Therefore, in order to reveal the names of the differences of the Pratimoksha vows in the Abhidharmakosha, it is said in the verses: All of these are also called morality, good conduct, and discipline. The first is only non-revealing form, called Pratimoksha and the path of action. In the commentary of this itself, it is said: That which makes the unequal abide equally is called morality, and etymologically it is for coolness, as it is said in the verses: