[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 11.39 # 俱舍論頌疏論本 11.39 俱舍論頌疏論本 11.39 - **Language:** Classical Chinese ### [11.39](https://indike.org/pramana/in.bauddha.taisho.1823.11.39) 釋曰：三十三天住蘇迷盧頂，其頂四面各八十千，與下四邊其量無別。山頂四角各有一峰，其量縱廣各有五百，有藥叉神名金剛手於中止住，守護諸天。於山頂中有宮名善見，見者稱善也，四面二千半，周萬踰繕那。金城量高一踰繕那半，其地平坦，亦真金所成，俱用百一雜寶嚴飾，地觸柔軟如妬羅綿，於踐躡時，隨足高下，是天帝釋所都大城。於其城中有殊勝殿，種種妙寶具足莊嚴，蔽餘天宮，故名殊勝，面二百五十，周千踰繕那，是謂城中諸可愛事。城外四面，四苑莊嚴，是彼諸天共遊戲處：一、眾車苑，隨天福力種種車現；二、麁惡苑，天欲戰時甲仗等現；三、雜林苑，諸天入中，所翫皆同，俱生勝喜；四、喜林苑，極妙境界并集此苑，觀此無厭，名喜林也。此為外飾，莊嚴大城。四苑四邊有四妙地，中間各去苑二千踰繕那，是彼諸天勝遊戲處，諸天於彼捔指爭勝歡娛。城外東北有圓生樹，是三十三天受欲樂勝所也。其圓生樹盤根深廣五十踰繕那、聳幹上昇、枝條傍布、高廣量等百踰繕那，挺葉開華，妙香芬馥，順風熏滿百踰繕那，若逆風時，猶遍五十。問：「順風可爾，云何逆風熏？」答：「有餘師說：『香無逆熏義，依不越樹界故，說逆風熏（解云：言不越樹界者，謂樹身外，枝條四面各五十踰繕那，如在樹下，近東邊立，去彼樹身五十踰繕那，若有東風，名為逆熏，此人由在樹界，而得頭上枝條等香，故言不越樹界也）。』論主正解云：『理實圓生，有如是德，所流香氣能逆風熏，雖天和風力所壅遏，然能相續，流趣餘方，漸劣漸微，近處便歇，非能遠至如順風熏（五十踰繕那名近處，百踰繕那名遠處也）。』」又論云：「如是華香為依自地，隨風相續，轉趣餘方？為但熏風別生香氣（問也。自地者，華也。香依華發，說華為自地也）？此義無定，諸軌範師於此二問俱許無失（答也。依華、依風名二問也）。若爾者，何故薄伽梵（此云功德聚也）：『華香不能逆風熏，根莖等香亦復爾。善士功德香芬馥，逆風流美遍諸方（解云：引此頌意，難論主許華香能逆風熏也。修善之士名滿四方，能逆風熏，華香不爾也）。』論主通云：『據人間香，故作是說，以世共了無如是能。若據天香，能逆熏也。化地部經說此香氣順風熏滿百踰繕那，若無風時唯遍五十。』」城西南角有善法堂，三十三天於彼評論如法、不如法事。 > Explanation: The Trāyastriṃśa gods dwell on the summit of Sumeru. Its summit is eighty thousand \[yojanas\] on each of its four sides, with dimensions no different from the four edges below. At the four corners of the mountain summit, there is a peak at each, each measuring five hundred \[yojanas\] in length and breadth. A yakṣa spirit named Vajrapāṇi resides in them to guard the gods. In the center of the mountain summit, there is a palace named Sudarśana ('fair to behold', meaning those who see it praise its excellence). It is two and a half thousand \[yojanas\] on each of its four sides and ten thousand yojanas in circumference. The height of its golden wall measures one and a half yojanas. Its ground is flat and level, likewise made of pure gold, all adorned with a hundred and one diverse jewels. The touch of the ground is soft like tuḷa cotton; when trodden upon, it rises and sinks with the foot. It is the great capital city of Śakra, lord of the gods. Within that city is the Vaijayanta Palace, fully adorned with various wonderful jewels, surpassing all other heavenly palaces; hence it is named 'Vaijayanta' (Excellence). Each side is two hundred and fifty \[yojanas\], and it is a thousand yojanas in circumference. These are what are called the delightful things within the city. Outside the four sides of the city, four parks adorn it, which are places where those gods play together: first, the Caitraratha (Many-Chariots) Park, where various chariots manifest according to the power of the gods' merits; second, the Pāruṣyaka (Harsh-Armor) Park, where armor, weapons, and the like manifest when the gods wish to battle; third, the Miśrakā (Mixed-Forest) Park, where when the gods enter it, whatever they enjoy is alike and superior joy arises equally in all; fourth, the Nandana (Delight-Forest) Park, where the most exquisite realms gather together in this park, and gazing upon it brings no satiety, hence it is named 'Delight Forest'. These serve as external ornaments, adorning the great city. On the four sides of the four parks, there are four wonderful grounds; the distance between them and the parks is two thousand yojanas each. These are superior places of play for those gods, where the gods contest by snapping fingers, vying for victory and making merry. To the northeast outside the city, there is the Pārijāta tree, which is the superior place where the Trāyastriṃśa gods experience the pleasures of desire. The roots of that Pārijāta tree coil deep and broad for fifty yojanas; its trunk rises aloft, its branches spread outward, its height and breadth measuring an equal hundred yojanas. It puts forth leaves and blossoms with flowers of exquisite and rich fragrance; following the wind, its scent fills a hundred yojanas, and even against the wind, it still pervades fifty. Question: 'That it is so following the wind is reasonable, but how can it scent against the wind?' Answer: 'Other masters say: "Fragrance never has the principle of scenting against the wind; it is described as scenting against the wind based on not exceeding the tree's boundary" (The explanation states: "Not exceeding the tree's boundary" means that outside the tree's trunk, the branches spread fifty yojanas on each of the four sides; for instance, if one stands beneath the tree near the eastern edge, fifty yojanas away from the tree's trunk, if there is an east wind, this is called scenting against the wind. Because this person is within the tree's boundary, they catch the fragrance of the overhead branches, etc.; hence it is said not to exceed the tree's boundary).' The author of the treatise gives the correct explanation, stating: 'In actual truth, the Pārijāta has such virtue that the flowing fragrance it emits can scent against the wind. Although obstructed by the heavenly wind's force, it is nevertheless able to continue in succession, flowing toward other quarters, growing gradually weaker and fainter, until it ceases at a close distance, unable to reach far as it does when scenting with the wind (fifty yojanas is called a close distance, and a hundred yojanas is called a far distance).' Further, the treatise states: 'Does such flower fragrance move to other quarters in continuity with the wind depending on its own basis, or does it merely scent the wind, generating a separate fragrance (This is a question. "Its own basis" refers to the flower. Scent arises depending on the flower, so the flower is called its own basis)? This meaning is not fixed; the masters of norms allow both options without error (This is the answer. Depending on the flower or depending on the wind are the two options of the question). If so, why did the Bhagavān (translated here as "heaping with virtues") say: "The fragrance of flowers cannot scent against the wind, nor can that of roots or stems. The fragrance of a good person's virtue is richly fragrant; traveling against the wind, its sweetness pervades all quarters" (The explanation states: Citing this verse is intended to challenge the author of the treatise for allowing flower fragrance to scent against the wind. The fame of a person who cultivates goodness fills the four quarters and can scent against the wind, but flower fragrance cannot)? The author of the treatise resolves this, stating: "That statement was made based on human fragrances, because it is commonly understood in the world that they have no such capability. If based on heavenly fragrances, they are able to scent against the wind. The sūtra of the Mahīśāsaka school states that this fragrance, following the wind, fills a hundred yojanas, but when there is no wind, it pervades only fifty."' At the southwest corner of the city is the Sudharmā Hall, where the Trāyastriṃśa gods deliberate on matters that accord with the Dharma and do not accord with the Dharma. > — English (machine translation) (machine translation) - [Previous: 11.38](https://indike.org/pramana/in.bauddha.taisho.1823.11.38) - [Next: 11.40](https://indike.org/pramana/in.bauddha.taisho.1823.11.40) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1823.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.11.39) — English, machine translation ## Linked texts (2) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.11.73) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.11.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.11.39](https://indike.org/pramana/in.bauddha.taisho.1823.11.39) · Pramāṇa