Chinese
名为不来果。断除属于欲界的全部烦恼，名为圣者不来果。于此，属于修断的色界和无色界的烦恼，从什么也没有断除，到稍微断除，再到几乎断除之间，有证悟高低各种差别。断除属于三界的全部烦恼，是阿罗汉。那也如“速者三有边”所说，最少也从积累三世的资粮中产生，虽然说了三世修持五道的方式，但也不是绝对的。四种果位，即入流果等，也有由一个人次第显现的情况。也有没有中间两种果位，而能同时断除修断三界烦恼的种姓，仅仅显现一来果和阿罗汉果两种情况。还有在凡夫位时，以世间道获得禅定无色定的人们，一旦见到真谛，就会成为不来果，因此仅仅显现后两种果位等各种情况都有，这些是声闻圣者。独觉是以前行积累百劫资粮，但在那些阶段中，大多安住于资粮道，通过在一次入定中同时修持加行道、见道、修道，并且在此期间不间断地了知断尽和不生，从而显现阿罗汉果和究竟道，这是独觉中的主要类型，如犀牛角独觉。对于在僧团中修行的独觉来说，情况并非如此确定，然而，所有这些都一致地在往昔的转世中为佛陀服务，并且像那些学习声闻道的人一样行事，但更精通于缘起，并且凭借愿力的力量，在最后有的时候，在没有佛陀居住，没有导师的世界中，仅仅通过唤醒自己的习气力量，而显现菩提。对于声闻圣者来说，有各种根器利钝的情况，而独觉仅仅是利根。菩萨是从发起最初发心开始，就积累了无量福德资粮，并发愿成佛。
English
It is called the non-returner. When all the afflictions belonging to the desire realm are abandoned, it is called the noble non-returner. Here, regarding the afflictions of the form and formless realms that are to be abandoned by meditation, from not abandoning anything at all, to abandoning a little, and then to almost abandoning, there are various differences in realization, high and low. Abandoning all the afflictions belonging to the three realms is Arhatship. That also, as it says, "The quick one ends in three existences," arises from accumulating merit for at least three lifetimes. Although the way of applying the five paths in three lifetimes is explained, it is not definitive. There are also cases where one person manifests the four fruits, such as stream-enterer, in a sequential manner. There are also lineages that, without the two intermediate fruits, simultaneously abandon the afflictions of the three realms to be abandoned by meditation, and only manifest the two extremes of once-returner and Arhat. Those who, as ordinary beings, have attained the samadhi of formless absorption through worldly paths, once they see the truth, will become non-returners, thus only manifesting the latter two fruits, and so on. These are Shravaka Aryas. The Pratyekabuddha is preceded by the accumulation of merit for a hundred eons, but in those stages, they mostly abide in the accumulation path. By practicing the path of joining, seeing, and meditation simultaneously in one session of meditative equipoise, and without interruption knowing the exhaustion and non-arising during that time, they manifest the fruit of Arhatship and the ultimate path. This is like the rhinoceros-horn Pratyekabuddha, who is the main type of Pratyekabuddha. For the Pratyekabuddha who practices in a Sangha, it is not so certain. However, all of them are similar in that they served the Buddha in previous lives and acted like those who study the Shravaka path, but they are particularly skilled in dependent origination, and by the power of their aspiration, in the state of their last existence, in a world where the Buddha does not reside and there is no teacher, they manifest enlightenment solely by awakening the power of their own habitual tendencies without a lama. For the Shravaka Arya, there are various faculties, sharp and dull, but this one is only sharp. The Bodhisattva, from the moment of generating the first thought of enlightenment, accumulates limitless merit and aspires to enlightenment.
Chinese
如果对大乘法进行闻、思、修三方面修持，那么在资粮道上也能获得诸多功德，在加行道上能成就与胜观实相的证悟相符的境界，并且能成就无量的禅定、陀罗尼和神通。在见道上，能现证法性离戏且具足一切相的意义，从而附带获得声闻、缘觉的一切断证功德，被称为圣菩萨。从初地到十地，能不断增上获得无量功德，这些被称为佛子。因此，对于通达《俱舍论》等其他经论者来说，此处无需多说这些差别，但为了让初学者对意义有一个大致的了解，所以略微提及。无量的差别即使经过很长时间也无法说完，因为只有圣者才能各自证知。虽然精通广大经论者会以多种方式，历经诸多艰难进行讲解，但也仅仅如同从大海中用一根头发梢取出一滴水而已。到此为止吧，不再赘述了。 第五，祈请转法轮： 凡于十方世界灯，次第菩提佛不著证， 彼诸怙主我悉皆，劝请转于无上轮。 总的来说，就是祈请所有的佛陀。也就是，在十方世界的各个界域中，对于那些在有情众生愚痴的黑暗中游荡的有情众生，以做导师的方式，成为世间明灯的诸佛，已经历了成佛之道的次第，五道十地等次第无余行持，无有执著、无有阻碍地证得了无上佛果。或者说，虽然已经获得了如此圆满的道和果的功德，但对于所获得的果位，也没有任何的怯懦，对于如此无有怯懦的怙主诸佛，我劝请他们转无上法轮，也就是殊胜的法轮。法轮就像车轮一样，虽然本体是坚固的物体，但是依靠自身形状的奇妙，能够到达其他的地方。同样，烦恼等
English
If one practices the three aspects of listening, thinking, and meditating on the Great Vehicle, then on the path of accumulation, one can also obtain many qualities. On the path of preparation, one can achieve a state that is in accordance with the realization of the ultimate nature, and one can also accomplish limitless samadhi, dharani, and clairvoyance. On the path of seeing, one can directly realize the meaning of the unelaborated nature of reality, which possesses all aspects. Thus, one can incidentally obtain all the qualities of abandonment and realization of the Hearers and Solitary Realizers, and one is called a Noble Bodhisattva. From the first bhumi to the tenth bhumi, one can continuously increase and obtain limitless qualities, and these are called Sons of the Conquerors. Therefore, for those who understand other scriptures such as the Abhidharma, there is no need to explain these distinctions here, but in order to give beginners a general understanding of the meaning, I have mentioned it briefly. The limitless distinctions cannot be completely described even after a long time, because only the noble ones can individually realize them. Although those who are proficient in vast scriptures explain them in many ways, with many difficulties, it is still only like taking a drop of water from the great ocean with the tip of a hair. Enough of elaboration. Fifth, the exhortation to turn the wheel of Dharma: Those who are lamps of the world in the ten directions, Who have realized enlightenment in stages, without attachment; To all those protectors, I urge To turn the unsurpassed wheel of Dharma. In general, this is an exhortation to all the Buddhas. That is, in the realms of the ten directions, the Buddhas who have become the lamps of the world by guiding sentient beings who wander in the darkness of ignorance, have gone through all the stages of the path to enlightenment, such as the five paths and ten bhumis, and have realized the unsurpassed state of Buddhahood without attachment or obstruction. Or, although they have obtained such perfect qualities of the path and the result, they have no weakness in what they have obtained, so to all those Buddhas who are fearless protectors, I urge them to turn the unsurpassed wheel of Dharma, which is the supreme wheel of Dharma. The wheel is like the wheel of a chariot, which, although its essence is a stable object, can reach other places by the magic of its shape. Similarly, afflictions, etc.
Chinese
不相违背之方，不毁坏而住，极为坚固，具足于教法导师之相续者，如转移至听者之相续般，能生起证悟者，乃是法轮。无上者，是超越世间者，与天及仙人等所说之法不共者。劝请者，是化身佛成佛后不久，如今世间未曾转法轮者，劝请总的转法轮。一般而言，虽正在转法轮，然就当下所应，劝请宣说彼彼之法，亦摄于此中。佛陀慈悲具足，不具贪执散乱及不晓知，若思不需劝请，然为生起对法之恭敬故，亦需劝请，主要乃是佛陀不可能不说法，然为自身之智慧及为众生之慈悲故，乃是积聚资粮之方便，修习智慧之次第也。第六是：示寂灭，凡所欲，为利乐一切有情故，于劫如佛土微尘数亦住留，我以合掌殷勤而祈请。究竟而言，佛陀实不入灭，然示现入灭，凡所欲为调伏者示现入灭之相者，其必要乃是佛陀住世，则无量利乐自然成就故，为利乐一切有情，令其暂时得利，究竟得乐故，于时间之差别，于大劫中，十方一切诸佛之刹土微尘数中亦住留，祈请者我，以合掌殷勤而祈请。暂时之乐是富饶及权势等，究竟之利是寂灭。第七是：顶礼、供养、忏悔与随喜，劝请与祈请之，我所积聚之些微善根，皆为圆满菩提而回向。如前所说，于殊胜之境，以身语意顶礼，供养二
English
That which abides without being destroyed by opposing forces, is extremely stable, and is possessed in the lineage of the teacher of the Dharma, and which, like being transferred to the lineage of the listener, is able to generate realization, is the Wheel of Dharma. The unsurpassed is that which transcends the world, and is not shared with the Dharma taught by gods and sages. Entreating is: not long after the emanation body Buddha attained enlightenment, and the Wheel of Dharma has not yet been turned in this world, entreating for the general turning of the Wheel of Dharma. Generally speaking, although the Wheel of Dharma is being turned, entreating to speak the Dharma that is appropriate for the occasion is also included in this. Since the compassionate Buddha does not possess attachment to distractions and does not lack knowledge, if one thinks that there is no need to entreat, it is also necessary to entreat in order to generate respect for the Dharma. The main thing is that it is impossible for the Buddha not to speak the Dharma, but for the sake of one's own wisdom and compassion for sentient beings, it is a means of accumulating merit and a way of practicing the stages of wisdom. The sixth is: Whatever you wish to show passing away into sorrow, for the benefit and happiness of all beings, I entreat you to remain for as many kalpas as there are dust particles in the Buddha-fields, with palms joined together. In ultimate terms, the Buddha does not actually pass away into sorrow, but by showing the passing away into sorrow, whatever you wish to show the manner of passing away into sorrow to those who are to be tamed, the necessity is that if the Buddha remains in the world, then limitless benefit and happiness will naturally be accomplished. For the sake of benefiting and bringing happiness to all beings, so that they may temporarily gain benefit and ultimately gain happiness, in the distinction of time, in the great kalpa, in as many dust particles as there are in the Buddha-fields of all the Buddhas of the ten directions, I, the entreator, entreat you with palms joined together. Temporary happiness is wealth and power, etc., and ultimate benefit is sorrowless liberation. The seventh is: Whatever small amount of merit I have accumulated from prostrating, offering, confessing, rejoicing, urging, and requesting, may all of it be dedicated to perfect enlightenment. As mentioned above, to the supreme object, with body, speech, and mind, prostrating, offering two
Chinese
以供养等，以四力之门忏悔罪业，对所有生起圣者的善根随喜，劝请法轮常转，祈请不入涅槃而住世，做了这六支之后，我所积聚的身体所生的少许善根，所有那些，实际上就只有那些，但是自己于三时所做的善根，以及劝他人做的，随喜和赞叹所有这些，以及所有众生于三时所积聚的所有善根，也要以意念合为一体而回向，所有那些也都要与法界等性结合。以“少许和所积聚的”这些词语也暗示了。那么，要回向的那些善根要回向到哪里呢？为了伟大的菩提，为了无上的佛果而回向。谁来回向呢？我来回向。如果未回向于殊胜菩提，那么各自的果实成熟后就会耗尽，轮回者的善果会耗尽于善趣，声闻缘觉的善果也会耗尽于无余的法界。如果回向于佛果，那么在未获得佛果之前，天人的安乐等安乐会越来越增上，获得无上菩提之后，为了获得不住涅槃，乃至虚空存在之间都会存在，并且因为行持所有众生的利益，福德的果实永远不会耗尽。那个回向也是，如云：“三时逝去的诸佛，对于何种回向最为赞叹，即以此回向。”如是所说，诸佛所赞叹的回向，在八万颂般若经等中说，那个布施也要与所有众生共同做，并且完全回向于无上正等觉菩提，完全回向之后，无论如何也不应真正见到相，应以那样的方式完全回向，我布施什么？谁布施？回向什么？谁回向？回向于何处才能获得无上正等觉菩提？
English
With offerings and so forth, confessing sins through the door of the four powers, rejoicing in all the merits of arising noble ones, urging the turning of the wheel of Dharma, and requesting them to remain without entering into Nirvana. After doing these six branches, all those few merits accumulated by me, born of the body, actually only those, but all the merits done by oneself in the three times, and encouraging others to do them, rejoicing and praising all of these, and all the merits accumulated by all sentient beings in the three times, should also be combined into one with intention and dedicated. All of those should also be combined with the equality of the Dharmadhatu. The words "a little and what is accumulated" also imply this. So, where should those merits to be dedicated be dedicated? For the sake of great Bodhi, for the sake of the unsurpassed Buddhahood, dedicate them. Who will dedicate them? I will dedicate them. If it is not dedicated to the supreme Bodhi, then their respective fruits will be exhausted after they ripen. The merits of samsaric beings will be exhausted in the good realms, and the merits of Shravakas and Pratyekabuddhas will also be exhausted in the realm of no remainder. If it is dedicated to Buddhahood, then before Buddhahood is attained, the happiness of gods and humans, etc., will increase more and more. After attaining unsurpassed Bodhi, in order to attain non-abiding Nirvana, it will exist as long as space exists, and because of practicing the benefit of all sentient beings, the fruit of merit will never be exhausted. That dedication is also, as it is said, "All the Buddhas who have passed through the three times, with whatever dedication they most praise, with that I dedicate." As it is said, the dedication praised by all the Buddhas, in the Eighty Thousand Prajnaparamita Sutra and so on, that giving should also be done in common with all sentient beings, and completely dedicated to unsurpassed perfect complete Bodhi. After completely dedicating, in any case, one should not truly see the characteristics, one should completely dedicate in that way. What do I give? Who gives? What is dedicated? Who dedicates? Where should it be dedicated in order to attain unsurpassed perfect complete Bodhi?