Chinese
是为第三种恒常杂居。复有第四种恒常杂居，谓若有比丘，因普皆欢喜，以论典互相称扬，因欢喜故，于王宫中安住，其意在于胜过他人。是为第四种恒常杂居。复有第五种恒常杂居，谓若有比丘心识散乱，行为不善守护，忆念过去所食、所饮，或亲近俗人法事，或声、触、味、色、香等，并于彼等生起分别。因分别而受逼恼，极其杂染，以极粗猛之心，与极苦恼相伴，与不欲、不悦意、不可爱之境相处。是为第五种恒常杂居，乃因对境分别而受逼恼，故为恒常杂居。一切恒常杂居皆可断除，唯有内心的分别念不可断除。与境相杂，对于修习禅定者而言，是极大的障碍。何以故？一切恒常杂居皆可断除，然因耽著于外境，由自心粗猛所生起的种种分别，所导致的恒常杂居则无法断除，唯有透过禅定、等持、极善调伏、善加防护、如理作意等忆念方可断除。其后，世尊迦叶佛宣说偈颂，如是：不如理作意，如火般燃遍，不如理作意，能以法雨灭。由长时黑暗，愚痴所生起，彼等
English
This is the third kind of constant association. Furthermore, there is a fourth kind of constant association, which is as follows: if a bhikkhu, being universally delighted, praises each other with treatises, and because of this delight, dwells in the royal palace, with the intention of surpassing others. This is the fourth kind of constant association. Furthermore, there is a fifth kind of constant association, which is as follows: if a bhikkhu whose mind is distracted and whose conduct is not well guarded, remembers what he has eaten and drunk in the past, or what he has frequented in the affairs of laypeople, or sounds, touches, tastes, colors, and smells, and also generates discriminations about them. Because of discrimination, he is oppressed, extremely defiled, and with an extremely coarse mind, he dwells together with extremely painful things, together with undesirable, unpleasant, and unlovable objects. This is the fifth kind of constant association, because he is oppressed by discriminations about objects, therefore it is a constant association. All constant associations can be abandoned, but the discriminations of the mind cannot be abandoned. Being associated with objects is a great obstacle to all those who practice meditation. Why? All constant associations can be abandoned, but the constant associations caused by the various discriminations arising from one's own coarse mind, due to attachment to external objects, cannot be abandoned, except through mindfulness of meditation, equipoise, extreme subduing, good protection, and proper attention. Then, at that time, the Blessed One, Buddha Kāśyapa, spoke the verses, as follows: Improper attention, like a fire that burns everywhere, Improper attention, can be extinguished by the rain of Dharma. Those who are raised by long-lasting darkness, born of ignorance,
Chinese
稍微生起之，智慧之灯能摧毁。愚昧无知的，于地狱中，贪欲与愚痴所焚烧。具智慧者不被摧毁，行于寂灭之道。智慧之光能使有情之，十三者皆摧毁。是故摧毁过患当追寻，恒常修习智慧与戒律，有情众生之十三者，皆能彻底摧毁无余。智慧之火能将烦恼之，巨大薪柴猛烈燃烧。如是恒常杂处而住者，一切时处皆不应为。从居家之所决定出离，成为独自行走之修行者，不应成为恒常思虑之自性者。不应成为懒惰者。乡村与，城市与，小镇与，集市等，不应成为体验彼等之分别自性者。不应因成为极大欢喜者而一同居住，不应特别专注于见解，不应特别专注于聚集弟子。不应成为与罪恶之友交往之自性者。不应对声音与，触与，味与，色与，香等特别专注，不应成为因显现贪执而恒常耽著之心。不应恒常不防护行走与行为。不应极其迅速地贪求心。不应对乞食与，卧具与，坐垫与，疾病之缘药物与，资具等显现欢喜。不应成为华丽法衣与，娇媚与，沐浴与，按摩与，以妩媚之姿态言说之自性者。从无始以来，若不能焚烧成为黑暗之聚的这些烦恼之聚，唉呀，将成为极其痛苦之轮回，在此五道之中，以六境之光芒的分别，痛苦将生起，彼等将在地狱与，饿鬼与，畜生中，日复一日地煎熬、焚烧、毁灭这些幼稚的众生，使其等堕入痛苦之海洋中，即便一次又一次地如此进入，却...
English
Even a little that arises, the lamp of wisdom destroys. The ignorant, in hell, are burned by desire and delusion. Those with wisdom are not destroyed, they go on the path of peace. The light of wisdom destroys the thirteen of sentient beings. Therefore, seek to destroy faults, constantly cultivate wisdom and discipline, the thirteen of sentient beings, all are completely destroyed without remainder. The fire of wisdom greatly blazes the great firewood of afflictions. Thus, those who constantly dwell in association should not be done at all times and places. Ascetics who have definitely arisen from the home and become solitary wanderers should not be of the nature of constant contemplation. They should not be lazy. Villages and, cities and, towns and, markets, etc., should not be of the nature of experiencing their distinct nature. One should not live together because one has become very happy, one should not particularly focus on views, one should not particularly focus on gathering disciples. One should not be of the nature of associating with sinful friends. One should not be particularly focused on sounds and, touch and, taste and, form and, smell, and one should not become a mind that is constantly attached due to manifest attachment. One should not constantly not guard walking and behavior. One should not crave the mind very quickly. One should not manifest joy in begging and, bedding and, cushions and, medicine for the cause of illness and, implements, etc. One should not be of the nature of speaking of gorgeous robes and, coquetry and, bathing and, massage and, seductive postures. From beginningless time, if one cannot burn these collections of afflictions that have become a collection of darkness, alas, it will become an extremely painful cycle, in these five paths, with the distinction of the light of the six objects, suffering will arise, they will be in hell and, hungry ghosts and, animals, day after day, these childish beings are tormented, burned, destroyed, causing them to fall into the ocean of suffering, and even if they enter in this way again and again, but...
Chinese
也不是会生起忧恼的。 那么，像那样的戒律全部舍弃后，那些生为天人的人，就会极其放逸地游荡。 而且，他们从天界衰退后，就像船夫中的佼佼者一样，同样地，船夫会堕入地狱、饿鬼和畜生的境地，被极度痛苦的后悔之火焚烧。 在这里，也没有任何能救护他们的人。 成百上千的放逸摧毁了他们，被后悔之火焚烧后，他们会堕入地狱和饿鬼的土地。 因此，在死亡来临之前，要将圣法铭记于心，对于所有佛陀和阿罗汉的教诲，每天都要不止一次，不分场合地去实践。 那些因放逸而变得极其放逸的天人，他们生为天人，是因为所有的人都很好地修持和实践了戒律，并且拥有善良的心，所以他们死后，当人的身体坏灭时，死后会转生为天人。 为了教导那些天人不知道“我们之中有谁是因微小善业而生的呢？”，所以宣说了这十三个法。 人间的人和天人是相互依存的，天人和人，只要拥有戒律，死后就会转生为天人。 天人的放逸者死后会转生为人。 因此，世尊具光佛陀宣说了这些经典，以这些因缘利益天人和人，带来安乐，最终达到涅槃，并成办世间利益。 之后，以穆苏林达等为首的那些天人，因为对欲望过于执着，所以他们不执着于欲望，也不沉溺于欲望的尽头。 他们对世尊和世尊的佛塔也
English
Nor will sorrow arise. Then, having completely abandoned such precepts, those who are born as gods will wander about in extreme carelessness. Moreover, having declined from the realms of the gods, just as the best of boatmen, similarly, the boatman will be born in the realms of hell, hungry ghosts, and animals, and will be burned by the fire of regret, which is extremely painful. Here, there is no one to protect them. Hundreds of carelessnesses have destroyed them, and having been burned by the fire of regret, they will be born in the land of hell and hungry ghosts. Therefore, until the appearance of the time of death comes, one should keep the sacred Dharma in mind, and whatever is the teaching of all the Buddhas and Arhats, one should practice it every day, not just once, and not in one place. Those gods who have become extremely careless due to carelessness, they are born as gods because all people have cultivated and practiced the precepts well, and have a good heart, so after they die, when the human body is destroyed, they will be reborn as gods after death. In order to teach those gods who do not know "Who among us is born from small virtuous deeds?", these thirteen dharmas are taught. The beings of the human world and the gods are interdependent, and the gods and beings, as long as they possess precepts, will be reborn as gods after death. The careless ones among the gods will be reborn as humans after death. Therefore, the Bhagavan Light Protector Buddha has spoken these sutras, using these causes to benefit gods and humans, bring happiness, ultimately attain Nirvana, and accomplish worldly benefits. Then, those gods, headed by Musulinda and others, because they are too attached to desires, they are not attached to desires, nor do they indulge in the end of desires. They also
Tibetan
འི་ཡིད་དང་ལྡན་པའི་མགོ་བོས་ཕྱག་འཚལ་ནས་ཐམས་ཅད་ཇི་ལྟར་འོངས་པ་དེ་ལྟར་ཕྱིར་སོང་ངོ་། །བཅོམ་ལྡན་འདས་འོད་སྲུང་གི་མདོ་རྫོགས་སོ།། །།མདོ་དྲུག་པ་དང་ཚོགས་པ་རྒྱུ་བ་ན་རྣམ་པར་རྒྱུ་བའི་ས་ཡང་རྫོགས་སོ།། །།དེ་ནས་ལྷ་དེ་དག་རྣམས་བཅོམ་ལྡན་འདས་འོད་སྲུང་གི་མཆོད་རྟེན་དེ་ལས་ཕྱིར་འོངས་པར་གྱུར་པ་གང་གི་ཚེ་དེ་མུ་སུ་ལུན་དྷ་ལ་འདྲིའོ། །ལྷ་ཇི་ལྟར་རྣམ་པ་གང་གིས་ཁྱོད་ཀྱིས་མཆོད་རྟེན་དེ་མཐོང་། དེ་ནས་ལྷ་དེ་རྣམས་ཀྱི་དྲུང་ནས་ཐོས་པར་གྱུར་ནས་མུ་སུ་ལུན་དྷ་དེས་འདི་སྐད་ཅེས་སྨྲས་ཏེ། ངས་རྣམ་པ་གང་དག་དང་། རྒྱུ་མཚན་དང་བཅས་པས་མཆོད་རྟེན་དེ་དག་མཐོང་བར་གྱུར་པ་ཇི་ལྟ་བ་བཞིན་དུ་མཉན་པར་གྱིས་ཤིག །དེ་ལ་སྔོན་ལྷའི་འཇིག་རྟེན་དུ་ང་སྔོན་སྐྱེས་ནས་བག་མེད་པ་སྤྱོད་པ་ཡུལ་ལ་ཆེད་ཆེར་བྱེད་པ་འདོད་པ་ལྔའི་ཞགས་པས་ཀུན་ནས་བཅིངས་པར་གྱུར་པས་ངས་འཐབ་བྲལ་དེ་དག་རྣམས་ཐམས་ཅད་ཕྱིར་ཞིང་ལྟ་བར་བྱེད་དེ། རྩེ་བར་གྱུར་ཅིང་འདོད་པའི་ཡོན་ཏན་ལྔ་དང་བཅས་ཤིང་ཡང་དག་པར་ལྡན་པས་རྩེ་བ་དང་ཀུན་ཏུ་སྤྱོད་པར་བྱེད་དེ། ནགས་ནས་ནགས་དང་། རི་བོའི་ངོས་ནས་རི་བོའི་ངོས་རྣམས་དང་པད་མའི་རྫིང་བུ་ནས་པད་མའི་རྫིང་བུ་དང་། བུང་བ་རྒྱ་ཆེ་བ་ནས་བུང་བ་རྒྱ་ཆེ་བར་ལྷ་མོ་བརྒྱ་སྟོང་དུ་མས་ཡོངས་སུ་བསྐོར་བ་དེ་བཞིན་དུ་རྒྱན་དང་ཆ་བྱད་དང་ལྡན་པའི་ལྷ་བརྒྱ་སྟོང་གིས་ཀུན་དུ་གང་བར་གྱུར་པས་མདུན་ན་གར་བྱེད་པར་གྱུར། གླུ་ལེན་པར་གྱུར། རྒོད་པར་བྱེད་པར་གྱུར། འགྱིང་བར་བྱེད་པར་གྱུར་པས་ཡོངས་སུ་བསྐོར་བས་ལྷའི་འཇིག་རྟེན་འདི་ཐམས་ཅད་དུ་བདག་ཅག་འགྲོ་སྟེ། ཡུལ་རྣམས་ལ་དད་ཆེ་བར་གྱུར་པ། འདོད་པའི་ཡོན་ཏན་ལྔ་ལ་དགའ་བའི་སྲེད་པས་འཁྲིད་པར་གྱུར་པ་སྟེ། དེ་ལ་དེ་དག་ངོམས་པ་མེད་པར་གྱུར་ནས་འགྲོ་བ་དང་། སྤྱོད་པར་བྱེད་པའི་འགྲོས་ཐོགས་པ་མེད་པར་གྱུར་པ་ལ་འདི་ལྟ་སྟེ། ཆུ་ལ་ངང་པའི་རྒྱབ་ནས་ངང་པའི་རྒྱབ་དང་། ཀཱ་རཎ་ཌ་བའི་རྒྱབ་ནས་ཀཱ་རཎ་ཌ་བའི་རྒྱབ་དང་། བལ་ལཱི་ནིའི་རྒྱབ་ནས་བལ་ལཱི་ནིའི་རྒྱབ་དང་། པད་མའི་ ནང་ནས་པད་མའི་ནང་དང་། རླབས་ནས་རླབས་གཞན་རྣམས་ལ་ཡང་ང་རྩེ་བར་བྱེད་དེ། ཇི་ལྟར་འདོད་པར་འདོད་པ་རྣམས་ལ་སྤྱོད་པ་ཐམས་ཅད་དུ་འབྱིང་བ་མེད་པར་འགྲོ་བ་ཐམས་ཅད་དུ་འགྱིང་བ་དང་། རྒོད་པ་དང་བཅས་པ་མཆོག་ཏུ་དགའ་བའི་ཡིད་ཀྱིས་བདག་རྒྱུའོ། །དེ་བཞིན་དུ་ཡང་བདག་གལ་ཏེ། དགའ་བ་བརྒྱས་རྩེ་བའི་དབང་དུ་བྱས་ནས་བདག་ཉིད་ར
Chinese
以具足信心的头顶礼拜，一切如来处返回。世尊光明守护经圆满。第六经和僧众游行时，种种游行之地也圆满。之后，当诸天从世尊光明守护的佛塔返回时，穆苏伦陀提问：诸天以何种方式见到佛塔？之后，穆苏伦陀从诸天处听闻后说道：请听我如何以各种方式和理由见到佛塔。过去在天界，我先出生，行为放荡，特别专注于享乐，被五欲的绳索束缚，我将所有无诤者抛在身后观看，嬉戏并具备五种妙欲，完全沉浸在嬉戏和享乐中，从森林到森林，从山坡到山坡，从莲花池到莲花池，从广阔的蜂群到广阔的蜂群，被成百上千的天女环绕，同样被成百上千装饰华丽的天神充满，他们在前面跳舞，唱歌，欢笑，傲慢，被环绕着，我们前往所有这些天界，对享乐之地非常执着，被对五种妙欲的贪爱所引导。因此，他们对这些永不满足，行走和享乐的步伐没有阻碍，例如，在水中从天鹅的背到天鹅的背，从鸳鸯的背到鸳鸯的背，从火鸡的背到火鸡的背，从莲花
English
Having bowed with a head full of faith, everything returned as it had come. The Sutra of the Blessed One Light Protector is complete. The sixth sutra and the place of wandering when the Sangha wanders are also complete. Then, when those gods returned from the stupa of the Blessed One Light Protector, Musulinda asked: How did you gods see the stupa? Then, having heard from the gods, Musulinda said: Listen to how I saw the stupa in various ways and reasons. In the past, in the realm of the gods, I was born first, behaving recklessly, especially focusing on enjoyment, bound by the ropes of the five desires, I left all those without strife behind to watch, playing and possessing the five objects of desire, completely immersed in playing and enjoying, from forest to forest, from mountain slope to mountain slope, from lotus pond to lotus pond, from vast swarm of bees to vast swarm of bees, surrounded by hundreds of thousands of goddesses, similarly filled with hundreds of thousands of adorned gods, they danced in front, sang, laughed, were arrogant, surrounded, we went to all these realms of the gods, very attached to the places of enjoyment, led by the craving for the five objects of desire. Therefore, they were never satisfied with these, and the pace of walking and enjoying was unhindered, for example, in the water from the back of a swan to the back of a swan, from the back of a ruddy shelduck to the back of a ruddy shelduck, from the back of a turkey to the back of a turkey, from the lotus