English
English version: Saving those who are suffering is also like this, and so on. Three, skillful means of differing intentions: It is to match the other person's intentions. If the other person does not act according to the agreement, just like not acting according to the agreed matter. Only for the benefit of the other person, showing anger and rebuke without giving to him, temporarily abandoning him, and ultimately settling him down. Four, skillful means arising from coercion: It is that either the head of the household or acting as a king obtains increasing power, forcing others to cultivate good deeds. Five, skillful means of bestowing kindness and repaying kindness: It is to bestow kindness upon sentient beings according to one's ability, whether little or much, or to relieve difficulties. When they want to repay the kindness, the Bodhisattva at this time exhorts them to cultivate good deeds to receive the repayment of kindness, telling them not to repay with worldly wealth. Six, skillful means of ultimate purity: It is to reach the ultimate, descending from the Tusita Heaven and attaining Buddhahood through the eight aspects. Such skillful means should be learned. The Seventh Precept: Improper Manner of Explaining the Dharma Sutra: If a Buddha-son constantly teaches and transforms, even to the point of speaking the Dharma improperly, he commits a minor offense. Commentary: Respecting people and valuing the Dharma are the sources of supreme goodness. Otherwise, it will give rise to inverted evil dharmas. Here, because nobles are mostly arrogant, it is specifically mentioned. Words, listeners, sitting down, etc., give rise to a desire for admiration. As stated in the *Mahāyānasaṃgraha* (Compendium of the Mahayana): 'If a person's precepts are weak, but he can explain the Dharma and benefit many people, he should be venerated like the World Honored One, accepting the similarity of their good speech.' Also, the *Nirvana Sutra* says: 'Those who know the Dharma, whether old or young, are like the second Deva serving Indra.' The Eighth Precept: Establishing Rules Unlawfully Sutra: If a Buddha-son, with faith, even to the point of creating things that destroy the Dharma, he commits a minor offense. Commentary: If one does not allow evil people to leave home, or does not need to make images and sell them, etc., there should be no offense. All the rest constitute offenses. The Ninth Precept: Self-Destruction of the Inner Dharma Sutra: If a Buddha-son with good intentions, even if he does it intentionally, he commits a minor offense. Commentary: Speaking right and wrong and destroying only exists within the Buddhist family. It is not something that external paths, etc., can do. As the *Lotus Face Sutra* says: The Buddha told Ananda, for example, when a lion dies, whether in the air, on the ground, in the water, or on land, all sentient beings dare not eat the lion's flesh. Only the insects born from the lion itself eat the lion's flesh. Ananda, my Buddha-dharma cannot be destroyed by other external paths, it is in my Dharma --------------------------------------------------------------------------------
Chinese
诸比丘破我三大阿僧祇劫积行勤苦所集佛法。 经。如是九戒至心心顶戴喜跃受持。 述曰。轻戒三门。自下第三结劝奉行门。 经。尔时释迦牟尼佛至七行品中说。 述曰。始终卷初分为三段。此即第三流通分也。此文意言。此一释迦行作意时。其余释迦亦尔。应知。从摩醯首罗等者。说十世界海等。处如卷初说。言心藏等者。传说。心藏即三贤也。地藏者十圣之地。戒藏即十重四十八轻戒也。无量行愿藏者即上三贤十圣所有行愿也。因谓三劫。果即四智。佛性常住清净法界也。自下总结如文可解。 经。明人忍慧强至疾得成佛道。 梵网经古迹记卷下(末终) 现代汉语译本： 诸位比丘，这是我释迦牟尼（Śākyamuni）经过三大阿僧祇劫（asaṃkhya-kalpa，无数大劫）积累修行，勤奋刻苦所集成的佛法。 经文：如此这般，对于九戒要以至诚之心，以头顶戴，欢喜踊跃地接受并奉持。 注释：轻戒的三种意义。从下面开始是第三部分，总结并劝勉奉行。 经文：当时释迦牟尼佛（Śākyamuni）在七行品中说道。 注释：这部经从始至终，在卷首分为三个部分。这里是第三部分，流通分。这段文字的意思是说，当一位释迦（Śākyamuni）行菩萨行时，其他的释迦（Śākyamuni）也是如此。应当知道，从摩醯首罗（Maheśvara，大自在天）等开始，说的是十世界海等，这些地方如同卷首所说。说到心藏等，传说心藏指的是三贤位（菩萨修行阶位）。地藏指的是十圣之地。戒藏指的是十重四十八轻戒。无量行愿藏指的是上面三贤十圣所具有的行愿。因指的是三大劫的修行。果指的是四智。佛性是常住的清净法界。从下面开始是总结，如同经文所说，可以理解。 经文：明白事理的人，忍辱和智慧强大，能够迅速成就佛道。 《梵网经古迹记》卷下（结束）
English
English version: O, Bhikshus (monks), this is the Buddhadharma (Buddha's teachings) that I, Śākyamuni (释迦牟尼), have accumulated through diligent and arduous practice over three great asaṃkhya-kalpas (阿僧祇劫, countless eons). Sutra: Thus, with utmost sincerity, one should accept and uphold these nine precepts with joy and reverence. Commentary: The three meanings of the minor precepts. From here onwards is the third section, concluding and exhorting practice. Sutra: At that time, Śākyamuni Buddha (释迦牟尼佛) spoke in the chapter on the Seven Practices. Commentary: This sutra, from beginning to end, is divided into three sections at the beginning of the scroll. This is the third section, the dissemination section. The meaning of this passage is that when one Śākyamuni (释迦牟尼) practices the Bodhisattva path, the other Śākyamunis (释迦牟尼) do the same. It should be known that, starting from Maheśvara (摩醯首羅, Great Lord of the World) and others, it speaks of the ten world-seas, etc., these places are as mentioned at the beginning of the scroll. Speaking of the 'heart treasury' etc., it is said that the 'heart treasury' refers to the Three Sages (stages of Bodhisattva practice). 'Earth treasury' refers to the lands of the Ten Saints. 'Precept treasury' refers to the ten major and forty-eight minor precepts. 'Measureless practice and vow treasury' refers to the practices and vows possessed by the Three Sages and Ten Saints mentioned above. 'Cause' refers to the practice of the three great kalpas. 'Effect' refers to the Four Wisdoms. Buddha-nature is the permanent and pure Dharma-realm. From here onwards is the conclusion, as the text says, it can be understood. Sutra: An enlightened person with strong patience and wisdom can quickly attain Buddhahood. Ancient Traces Commentary on the Brahma Net Sutra, Volume 2 (End) --------------------------------------------------------------------------------