English
English version: To encourage understanding and practice of the Four Noble Truths (suffering, accumulation, cessation, path). The Sutra says: 'Suffering should be known, accumulation should be eliminated, cessation should be realized, the path should be cultivated.' This is the encouragement aspect of the turning. The proof aspect of the turning refers to the Buddha's words: 'Suffering I have already known, accumulation I have already eliminated, cessation I have already realized, the path I have already cultivated.' This is called the proof aspect of the turning. The Sutra says: 'The three turnings of the Dharma wheel in the great thousand world system,' which refers to this meaning. It can also be said that turning the teachings of the three vehicles is called the three turnings. The seven kinds of goodness: The beginning, middle, and end are all good. Their meaning is true and real, the words are skillful, the sound is pure, it is pure and without impurities, it is complete and pure white, and it conforms to the characteristics of pure conduct. The five sciences: Inner science, logic, linguistics, medicine, and crafts. Inner science refers to the teachings spoken by the Buddha, called inner treatises. Logic can refute other arguments and expound one's own meaning, called logic. Linguistics displays all the differences in sounds and skillful words, called linguistics. Medicine has four aspects: first, it displays and understands the causes of diseases; second, it displays the causes of diseases; third, it can remove diseases that have already arisen; fourth, it prevents diseases that have been removed from recurring. Crafts displays the achievements of various worldly endeavors. Bodhisattvas seek all five of these sciences. Chapter Five: Names and Meanings of the Dharma Gates of the Wise and Holy The seven types of learners: Srotapanna-pratipannaka (stream-enterer aspirant), Srotapanna (stream-enterer), Sakrdagami-pratipannaka (once-returner aspirant), Sakrdagami (once-returner), Anagami-pratipannaka (non-returner aspirant), Anagami (non-returner), Arhat (Arhat). These are the seven types of learners in the Hinayana. Practicing but not yet arrived is called 'aspirant'; practicing and already arrived is called 'fruit'. These seven types of people, in the Hinayana Dharma, have not yet perfected their fruit and practice, and their progress has not stopped, so they are called learners. Only the Arhat is perfect in the Hinayana fruit and has no further learning to progress, so they are called non-learners. In the Mahayana Dharma, only the Buddha is a non-learner. The four fruits of a Shramana: Srotapanna (stream-enterer), Sakrdagami (once-returner), Anagami (non-returner), Arhat (Arhat). Srotapanna is a transliteration from Chinese, meaning cultivating non-outflow, also called against the stream, or called debt settlement. The first fruit saint obtains the liberation of no-self. --------------------------------------------------------------------------------
Chinese
。永断见谛有漏惑尽。故名修习无漏。既有无漏真解。能永背生死。故云逆流。逆生死流也。以其无漏力强能排三涂等苦故。立解三涂债也。斯陀含者。果顿尽修道惑细三人共除。就欲界修道烦恼。分为九品。前六为粗。后三为细。斯陀含人断前六品。正后三微住在三品薄中。故立住薄。存彼语音故名斯陀含。阿那含者。亦是西音。此云不还。亦名出淤泥。既断欲界惑尽。上生二界。一去不返。故名不还。欲界烦恼犹如淤泥。如得永离故云出欲淤泥。存彼西音故名阿那含。阿罗汉者。此云应供。亦名杀贼。或言不生。智断具足。堪受物供故名应供。三界烦恼劫人功德。罗汉除之已尽故名杀贼。烦恼既尽。业种复燋。于三界地中更不受生存。彼语音名阿罗汉。四果之通大小乘。大乘法中佛是罗汉。 二种辟支佛 一者出无佛世。独悟非常思惟得道。名为缘觉辟支。二者值佛为说十二因缘之法。观因缘之理而得悟道。名为声闻辟支。于三乘中。此为中乘。亦得有余无余二种涅槃。辟支佛者此云缘觉。辟支者此言缘。佛者此言觉。 菩萨摩诃萨乘 菩萨此云道心众生。摩诃萨此云大道心众生。此人发心求佛。自利利人。六度行满。修佛相好。学佛威仪。于三乘别教中。此是大乘。 十信菩萨 此是习种性 现代汉语译本 永远断除见谛（Dṛṣṭi-satya，见真谛）的有漏惑，使之完全灭尽，因此称为修习无漏（anāsrava，无烦恼）。既然有了无漏的真正理解，就能永远背离生死轮回，所以说‘逆流’，就是逆生死之流。凭借其强大的无漏力量，能够排除三恶道等痛苦，所以说是解脱三恶道之债。斯陀含（Sakṛdāgāmin，一来果）的果位，是顿悟而尽除修道惑的细微部分，由三人共同断除。就欲界的修道烦恼来说，分为九品，前六品为粗，后三品为细。斯陀含之人断除了前六品，正在后三品微薄的烦恼中，安住在三品薄弱的状态中，所以称为‘住薄’。保留其原有的语音，所以叫做斯陀含。阿那含（Anāgāmin，不还果），也是西方的语音，这里翻译为‘不还’，也称为‘出淤泥’。既然断除了欲界的全部迷惑，就往生到色界和无色界，一旦去了就不再返回欲界，所以叫做‘不还’。欲界的烦恼就像淤泥一样，如果能够永远脱离，就说是脱离了欲界的淤泥。保留其原有的西方语音，所以叫做阿那含。阿罗汉（Arhat，应供）这里翻译为‘应供’，也称为‘杀贼’，或者说‘不生’。智慧和断德都圆满具足，堪能接受供养，所以叫做‘应供’。三界的烦恼劫夺人的功德，阿罗汉已经完全除尽，所以叫做‘杀贼’。烦恼既然已经灭尽，业的种子也已经烧焦，在三界之中不再受生，其原有的语音叫做阿罗汉。四果的境界通于大小乘，在大乘佛法中，佛也是阿罗汉。 二种辟支佛（Pratyekabuddha，缘觉）：一是出生在没有佛的时代，独自领悟无常的道理而得道，称为缘觉辟支。二是遇到佛为他说十二因缘之法，观察因缘的道理而得以悟道，称为声闻辟支。在三乘之中，这是中乘。也能够证得有余涅槃和无余涅槃两种涅槃。辟支佛，这里翻译为缘觉。辟支，这里说是缘，佛，这里说是觉。 菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）乘：菩萨，这里翻译为道心众生。摩诃萨，这里翻译为大道心众生。这种人发心求佛，既利益自己也利益他人，六度（pāramitā，波罗蜜）圆满，修习佛的相好，学习佛的威仪。在三乘别教中，这是大乘。 十信菩萨：这是习种性（gotra，种姓）。
English
English version Having permanently severed the defiled afflictions of seeing the truth (Dṛṣṭi-satya, seeing the true reality) and completely exhausted them, it is therefore called cultivating the undefiled (anāsrava, without afflictions). Since there is genuine undefiled understanding, one can forever turn away from the cycle of birth and death, hence it is called 'going against the stream,' which means going against the stream of birth and death. Because of its strong undefiled power, it can eliminate the sufferings of the three evil realms, hence it is said to be liberating from the debts of the three evil realms. The state of Sakṛdāgāmin (Once-Returner) is the sudden and complete elimination of the subtle parts of the afflictions of cultivation, which are jointly removed by three individuals. Regarding the afflictions of cultivation in the desire realm, they are divided into nine grades, the first six being coarse and the last three being subtle. The Sakṛdāgāmin person has severed the first six grades and is dwelling in the subtle afflictions of the last three grades, residing in a state of thinness of the three grades, hence it is called 'dwelling in thinness.' Retaining its original pronunciation, it is called Sakṛdāgāmin. Anāgāmin (Non-Returner) is also a Western pronunciation, translated here as 'Non-Returner,' also known as 'emerging from the mud.' Having severed all the delusions of the desire realm, one is reborn in the form and formless realms, and once gone, one does not return to the desire realm, hence it is called 'Non-Returner.' The afflictions of the desire realm are like mud, and if one can forever escape them, it is said to be escaping from the mud of desire. Retaining its original Western pronunciation, it is called Anāgāmin. Arhat (Worthy of Offerings) is translated here as 'Worthy of Offerings,' also known as 'Killer of Thieves,' or 'Non-Birth.' Wisdom and virtue of severance are fully complete, capable of receiving offerings, hence it is called 'Worthy of Offerings.' The afflictions of the three realms rob people of merit, and the Arhat has completely eliminated them, hence it is called 'Killer of Thieves.' Since afflictions have been extinguished and the seeds of karma have been scorched, one will no longer be reborn in the three realms, and its original pronunciation is called Arhat. The state of the Four Fruits is common to both the Small and Great Vehicles. In Mahayana Buddhism, the Buddha is also an Arhat. Two types of Pratyekabuddhas (Solitary Buddhas): The first is born in an age without a Buddha, independently realizing the impermanence of things and attaining enlightenment, called a Solitary Buddha. The second encounters a Buddha who explains the Dharma of the Twelve Links of Dependent Origination, observes the principle of dependent origination, and attains enlightenment, called a Śrāvaka Pratyekabuddha. Among the Three Vehicles, this is the Middle Vehicle. One can also attain the two types of Nirvana: Nirvana with residue and Nirvana without residue. Pratyekabuddha is translated here as Solitary Enlightenment. Pratyeka is said here to mean 'condition,' and Buddha is said here to mean 'enlightenment.' Bodhisattva-mahāsattva (Great Bodhisattva) Vehicle: Bodhisattva is translated here as 'sentient being with the mind of enlightenment.' Mahāsattva is translated here as 'sentient being with the great mind of enlightenment.' This person aspires to Buddhahood, benefiting both oneself and others, fulfilling the six perfections (pāramitā, perfections), cultivating the marks and qualities of a Buddha, and learning the demeanor of a Buddha. In the distinctive teachings of the Three Vehicles, this is the Great Vehicle. Ten Faith Bodhisattvas: This is the seed nature of practice (gotra, lineage). --------------------------------------------------------------------------------
Chinese
前外凡之位。三乘诸人舍本别习。回心向大起十心。一信心。信佛庆住大乘。归宗不二决定无疑。二念心。于六念处忆念不忘。三精进心。如念而行勤修正观。四慧心。还观人法二种无我。五无定心。解空处寂止心理静。六不退心。正观两融心不退后。七回向心。善会平等回向于舍。八护法心。解理坚固受持不坏。九戒心。善护身口意业斋净。十愿心。以三业之善正求菩提故曰愿心。 习种性有十住菩萨 此是内凡下品三贤初位。一发心住。始从凡境发无上道心。历奉众圣广多闻慧。始入空界住性位。由彼发心而得此住。二治地住。更起胜解净治八万四千法门。离诸尘秽。心地清显。三修行住。善观诸法对治之门。慧照逾明解心涉境修种觉故。曰修行住。四生贵住。理解胜还生在真如法性理寂种清净故。曰生贵住。五方便具足住。涉有空福智相资。善行无滞。万解普还故。曰方便具足住。六正心住。得般若真解安心正理故。曰正心住。七不退住。空有不二。得坚固真解故。曰不退住。八童真住。从发心已来。远离二边。不起烦恼。长养真解。契同无生。得佛法分故。曰童真住。九法王子住。既从法化生。得佛法分故。能治真宗令菩提立。名曰法王子住。十灌顶住。观达真宗理照逾净。解满最上故。曰灌顶住。 现代汉语译本 前外凡之位：三乘（Sānyāna，指声闻乘、缘觉乘和菩萨乘）的修行者舍弃原本所学，另行修习，回心向大乘，发起十种心： 一、信心：相信佛陀安住于大乘，归宗于不二法门，对此决定无疑。 二、念心：对于六念处（佛、法、僧、戒、施、天）忆念不忘。 三、精进心：如所念而行，勤奋地修正观。 四、慧心：反观人法二种无我（人无我和法无我）。 五、无定心：理解空性，安处于寂静，止息心理活动。 六、不退心：正观空有二者融合，心不退转。 七、回向心：善于理解平等之理，将功德回向于一切众生。 八、护法心：对佛法义理有坚固的理解，受持而不毁坏。 九、戒心：善于守护身口意三业，保持斋戒清净。 十、愿心：以身口意三业之善，正确地追求菩提，所以称为愿心。 习种性有十住菩萨：这是内凡下品三贤（十住、十行、十回向）的最初阶段。 一、发心住：最初从凡夫境界发起无上菩提心，经历奉事众多圣贤，广泛地听闻佛法，增长智慧，开始进入空性的境界，安住于自性之位。由于发起菩提心而得到此住位。 二、治地住：进一步发起殊胜的理解，清净治理八万四千法门，远离各种尘垢染污，使心地清净显明。 三、修行住：善于观察诸法对治之门，智慧照耀更加明亮，理解心性涉入境界，修习各种觉悟之因，所以称为修行住。 四、生贵住：理解胜妙，还生于真如法性之理，寂静清净。 五、方便具足住：涉入空有，福德与智慧相互资助，善行没有滞碍，万种理解普遍圆满，所以称为方便具足住。 六、正心住：得到般若的真实理解，安心于正理。 七、不退住：空有二者不二，得到坚固的真实理解，所以称为不退住。 八、童真住：自从发心以来，远离二边，不生起烦恼，长养真实理解，与无生之理相契合，得到佛法的部分，所以称为童真住。 九、法王子住：既然从佛法化生，得到佛法的部分，所以能够治理真实宗门，使菩提得以确立，名为法王子住。 十、灌顶住：观察通达真实宗门的义理，智慧照耀更加清净，理解圆满至极，所以称为灌顶住。