In reviewing the lecture notes for Lesson 7, I was struggling to understand all of the "five rules for not translating a particular term by meaning, but by just transliteration" (p 21).

I came across a reference to this in A Companion to Translation Studies on google books that provides a detailed translation of the relevant passage from a record of Xuanzang's guidelines.

"First, if a term partakes of the occult, it is not translated." -the same example from the lesson handouts is given, mantra or dharani

"Second, if a term has multiple meanings, it is not translated." -again the same example found in the handouts is given, bhagavat, which has, according to the text, six meanings, "sovereignty, glory, austerity, name, fortune and honor"

"Third, if the object represented by a term does not exist in this part of the world, that term is not translated." -here the example of a jambu tree, something that does (or did) not exist in China is given

"Fourth, if a past rendering of a term has become established and accepted, the term is not translated." -here the term anubodhi is given. The text notes that "the term is not untranslatable" but as it has been rendered in its Sanskrit since its introduction to China in 64 CE, it is preferable to continue to use the term untranslated and transliterated.
This point I found difficult to understand in the handouts provided, which state "For complying with the world, e.g. samyaksambodhi"

"Fifth, if a term elicits positive associations, it is not translated." -here several examples are provided, including anubodhi, which the text translates as "correct and all-embracing knowledge/awareness." Translated into Chinese, words like the examples provided (prajna is also included here) could lead to confusion/conflation, particularly with regard to traditional notions and teachings, specifically those of Laozi.
Again, I found difficulty understanding the example provided in the handouts, "For rising goodness, e.g. prajna."

Hopefully some of you find this additional detail helpful.