---
title: "佛說立世阿毘曇論 · 13 波利夜多園品"
description: "佛說立世阿毘曇論由真諦三藏於南朝陳代譯出，屬阿毘曇類論典。該論以佛教宇宙觀為核心，系統闡述世間與出世間的結構、眾生業力與輪迴關係，並詳釋世界成住壞空過程。其內容融合說一切有部思想，兼具經律論三藏特質，為研究早期佛教宇宙論與哲學體系的重要文獻。該論不僅助益修行者理解因果法則，亦為漢傳阿毘曇學發展奠定基礎，在佛教思想史與典籍傳承中具有承先啟後的地位。"
url: "https://rushiwowen.co/en/r/cmcwz7liy01yajl04xwvoaxfo"
---

### 波利夜多園品第十三

> Chapter 13: The Garden of Parileyya

「善見大城東北角門之外二十由旬，諸忉利天，有大園林名波利夜多。此園有方池，亦名波利夜多，面百由旬，深亦如是，天水盈滿，四寶為塼壘其底岸，餘如前說；四邊寶階，亦如前說，五種寶花，亦如前說。四種寶船及八種戲，隨心遲速。是中諸天須彼花時，應念來至，善果報故，雨眾寶花，灑散諸天。復有別風吹諸花鬘，隨其身分所須莊嚴，身臂首足自然隨著。其池岸上，五種寶樹羅列遍滿，餘如前說。其樹中間及眾寶堂殿，諸男女天居止遍滿，具如上說。園中有樹名波利夜多，亦名拘毘陀羅。是樹生長具足，形容可愛，枝葉相覆，密厚多葉，久住不凋，一切風雨不能侵入；譬如裝花鬘師裝飾花鬘及以耳璫，其樹形相可愛如是，上如傘蓋，次第相覆，高百由旬，下本洪直，都無瘤節，五十由旬方有枝條。樹身徑刺廣五由旬，圍十五由旬，其一一枝橫出五十由旬，間中亘度一百由旬，周迴三百由旬。下有寶石名曰班紂劍婆羅，長五十由旬，廣十由旬，皆琉璃所成，軟滑可愛，眾寶莊嚴。譬如北地妙好𣰽毺，種種雕鏤，人非人像、鳥獸花草種種具足，亦如耳璫眾寶合成；是班紂劍婆羅亦復如是。脚履即沒、舉足便起，如兜羅綿及以木綿，是班紂劍婆羅其體柔軟亦復如是。三種皮持之所嚴飾，一一皮持四寶所成。一一皮持三層寶鈴之所圍繞，一一寶鈴四寶所成，微風吹動出妙音聲，能令諸天起五欲縛，餘如上說。四邊階道，金、銀、琉璃、頗梨所成。園中處處有池，亦如上說；乃至四寶堂殿，諸男女天之所住處，亦如上說。是園周迴一千由旬，逕度三分之一，金城所繞。是城高一由旬，埤堄一半由旬，城門高二由旬，門樓一由旬半。十十由旬有一一門，九十九門復一小門，足一百門。是諸門者眾寶所成，摩尼妙寶之所莊嚴，譬如北地妙好𣰽毺，種種雕鏤。是門又有四軍防衛，並如上說。外七重寶柵，亦如上說。七重多羅樹林之所圍繞，亦如上說。其樹中間有諸寶池，相去百弓，種種莊嚴，亦如上說，五種寶花，亦如上說；有四寶船，亦如上說。其池岸上五種寶樹，亦如上說，乃至四寶堂殿，諸男女天之所住處。是城外邊三重寶塹，餘如上說。一一塹者廣二由旬，深一由旬半，形如壺口，下廣上狹，天水盈滿，並如上說。是塹間地，有諸婇女宮殿羅列。三重塹外，七寶樹林之所圍繞，亦如上說。時外林中，一切諸花開敷鮮榮，諸女天等音樂謳歌，時諸天子從波利夜多園出林觀聽；諸天子等於外林中音樂謳歌，園內女天亦出觀聽。園內女天又奏音樂，外諸天子入園觀聽；園內天子亦奏音樂，園外女天亦入園聽。以此因緣，受諸戲樂。從善見大城東北角門至園西南角門，其中間路二十由旬，廣十由旬，並琉璃為地，平滑柔軟，眾寶莊嚴。譬如北地妙好𣰽毺，人非人像、鳥獸花草種種具足，亦如耳璫眾寶合成，其路形相亦復如是。脚履即沒、舉足便起，如兜羅綿及以木綿，其路柔軟亦復如是。三種皮持之所嚴飾，一一皮持四寶所成。一一皮持三層寶鈴之所圍繞，一一寶鈴四寶所成，微風吹動出妙音聲，能令諸天起五欲縛。是路兩邊夾二江水，名曰長形，亦長二十由旬，廣十由旬，八功德水自然盈滿。其江兩邊，並四寶塼之所搆治，餘如前說。其江四邊四寶階道，亦如前說。是江水中有五種寶花，亦如前說；四種寶船汎漾其內，八種水戲之具，乘船遊觀遲速任心，並如前說。是中諸天須彼花來，隨念即至，善果報故，雨眾寶花，灑散諸天。復有別風吹諸花鬘，隨其身分所須莊嚴，身臂首足自然隨著。二江外岸，五種寶樹羅列遍滿，餘如前說。其樹中間，有諸寶池及寶殿堂，諸男女天並於中住，無量天眾充滿國土。」

> Outside the northeast gate of the Great City of Shanjian, twenty yojanas away, in the Heaven of the Thirty-Three, there is a large garden named Poliyaduo. In this garden is a square pond, also named Poliyaduo, one hundred yojanas on each side and equally deep. It is filled with celestial water, and its bottom and banks are built with bricks of four treasures, as previously described. Four-sided jeweled stairways surround it, also as before. Five kinds of jeweled flowers bloom there, as mentioned. There are four types of jeweled boats and eight kinds of water games, which move swiftly or slowly according to one's wish. When the celestials desire these flowers, they appear in response to their thoughts. By the power of their good karma, showers of jeweled flowers rain down and scatter over them. Also, a special wind carries flower garlands, adorning them according to their needs—on their bodies, arms, heads, and feet—naturally fitting. On the pond's banks, five kinds of jeweled trees stand in rows, covering every part, as previously described. Among these trees and in the many jeweled halls and palaces, male and female celestials dwell in abundance, as fully told. In the garden, there is a tree named Poliyaduo, also called Jupituoluo. This tree is fully grown, lovely in appearance, with dense, overlapping leaves that never wither and can withstand all wind and rain. It is like a master garland-maker decorating garlands and earrings; the tree's form is similarly beautiful. Above, like an umbrella canopy, layers neatly cover it. It is one hundred yojanas tall, with a straight, knot-free trunk of ten yojanas in girth until fifty yojanas up, where branches begin. The trunk's diameter is five yojanas, its circumference fifteen yojanas. Each branch extends sideways fifty yojanas, with a spread of one hundred yojanas between them, and a surrounding circumference of three hundred yojanas. Below the tree is a precious stone called Banzhoujianpuluo, fifty yojanas long and ten yojanas wide, made entirely of crystal, soft, smooth, and adorned with all treasures. Like the finest woolen carpet of the north, carved with various designs of humans and non-humans, birds, beasts, flowers, and plants, and like a composite jeweled earring, so is this stone. When you step on it, your foot sinks, and when you lift it, it springs back, like fine cotton or kapok—the stone is equally soft. It is decorated with three kinds of leather straps, each made of four treasures, and each strap is encircled by three layers of jeweled bells. Each bell is made of four treasures, and when a gentle breeze blows, they produce wonderful sounds that stir the celestials' five sensory desires, as previously described. On all sides, stairways of gold, silver, crystal, and glass lead up. Everywhere in the garden are ponds, also as before, and jeweled halls where male and female celestials reside, as described. The garden itself is one thousand yojanas in circumference, with a diameter of one-third that measure, encircled by a golden wall. The wall is one yojana high, with ramparts half a yojana. The gates are two yojanas high, with gate-towers one and a half yojanas. Every ten yojanas there is a gate; the total includes ninety-nine main gates and one small gate, making one hundred. All these gates are made of various treasures and adorned with wish-fulfilling gems, like the finest northern carpet carved with all kinds of figures. Each gate is guarded by four armies, as described. Outside, seven layers of jeweled railings surround it, also as before. Around this is a forest of seven rows of palm trees, as mentioned. Between the trees are jeweled ponds, each one hundred bows apart, fully adorned with five kinds of jeweled flowers and four types of jeweled boats, as before. On their banks, five kinds of jeweled trees grow, and there are halls where male and female celestials live. Outside the wall, there are three rings of jeweled moats, also as described. Each moat is two yojanas wide and one and a half yojanas deep, shaped like a jar's mouth—wider below and narrower above—filled to the brim with celestial water. On the land between the moats, palaces and mansions of celestial maidens are arranged. Beyond the three moats, a forest of seven-jewel trees encircles the garden. In this outer forest, all flowers bloom in fresh beauty, and celestial maidens sing and play music. The male celestials from the Poliyaduo Garden come out to the forest to hear and see. The male celestials in the outer forest also play music and sing, and the maidens inside the garden come out to listen. Then the maidens inside the garden make music, and the male celestials outside come in to hear; similarly, the male celestials inside play music, and the maidens outside enter to listen. Through these interactions, they enjoy all kinds of amusements. The road from the northeast gate of the Great City of Shanjian to the southwest gate of the garden is twenty yojanas long and ten yojanas wide. It is paved entirely with crystal, smooth, soft, and adorned with all treasures. Like the finest northern carpet carved with images of humans, non-humans, birds, beasts, flowers, and plants, and like a jeweled earring made of all treasures, so is this road. When you step on it, your foot sinks, and when you lift it, it rises, like fine cotton or kapok; the road is equally soft. It is decorated with three kinds of leather straps, each made of four treasures, and each strap is surrounded by three layers of jeweled bells. With a gentle breeze, these bells make wonderful sounds that bind the celestials with the five desires. Flanking the road on both sides are two rivers, named Changxing (Long Shape), also twenty yojanas long and ten yojanas wide, filled with the waters of the eight virtues. The riverbanks are structured with bricks of four treasures, as before. Around the rivers, stairways of four treasures lead down, also as before. In the rivers grow five kinds of jeweled flowers; four kinds of jeweled boats float on the water, with eight kinds of water games available. Those in the boats can travel quickly or slowly at will, as described. When the celestials desire those flowers, they appear immediately in response to their thoughts. By the power of good karma, jeweled flowers rain down and scatter over them. A special wind also brings flower garlands that naturally adorn their bodies, arms, heads, and feet. Beyond the two rivers' banks, five kinds of jeweled trees stand in rows, covering every part. Among the trees are precious ponds and jeweled halls, where male and female celestials reside, with countless celestial beings filling the land.

如是佛世尊說：「比丘！爾時忉利天波利夜多拘毘陀羅樹，葉黃欲落，是時諸天踊躍歡喜，作如是言：『今時忉利天波利夜多樹，其葉轉黃，不久凋落。』比丘！是時忉利天波利夜多樹，其葉落已，是時諸天踊躍歡喜，作如是言：『諸天波利夜多樹葉已落，不久生萌。』比丘！是時忉利天波利夜多樹既生萌已，一切諸天踊躍歡喜，作如是言：『今時波利夜多樹既生萌已，不久微現縹色。』比丘！是時波利夜多樹現縹色已，諸天爾時歡喜踊躍，作如是言：『波利夜多樹，現縹色已，不久當出花莟。』比丘！是時波利夜多樹出花莟已，諸天爾時歡喜踊躍，作如是言：『波利夜多樹既出莟已，不久其花稍開。』既稍開已，諸天爾時歡喜踊躍，作如是言：『波利夜多樹既稍開已，不久當成一切開敷。』比丘！是時波利夜多樹既開敷已，花色遍照五十由旬，其花妙香亦薰五十由旬。若東風雨時，吹此樹花香，薰西方一百由旬。若西風雨時，吹此花香，薰於東方一百由旬。若南風雨時，吹此花香，薰於北方一百由旬。若北風雨時，吹此花香，薰於南方一百由旬。比丘！如是忉利天波利夜多樹，神力威德。比丘！若佛弟子，依如來所說正法律者，由信根故，離自居家，修無家道，為是事故起決定心。比丘！如是人者，譬如波利夜多樹其葉黃時。比丘！是時佛弟子，剃除鬚髮、被服法衣，離自居家，修無家道。比丘！如是人者，譬如波利夜多樹葉已落時。比丘！若佛弟子，離諸欲塵、離諸惡法，有覺有觀，有喜有樂，從離生起，修習初禪，入此中住。比丘！如是人者，譬如波利夜多樹初生萌時。比丘！是時覺觀已寂滅故，依內澄清心行一方便故，無覺無觀，從定生起有喜有樂，修習二禪，入此中住。比丘！如是人者，譬如波利夜多樹現縹色時。比丘！時佛弟子，離欲喜故，住於捨心，正念正智，其身受樂。是故聖師說如是教，若住於樂，有捨有念，修習三禪，入於中住。比丘！如是人者，譬如波利夜多樹生花莟時。比丘！若佛弟子，苦滅盡故、樂已過故、昔時憂喜已滅盡故，無苦無樂，捨念清淨，修習四禪，入於中住。如是人者，譬如波利夜多樹花稍開時。比丘！若佛弟子，諸漏盡故，無漏心解脫，及般若解脫，現世已證，入此中住，其生已盡、修道究竟、眾事已辦、無復有生，故得此智。比丘！如是人者，譬如波利夜多樹一切開時。比丘！是諸比丘諸漏已盡，修道究竟，正慧解脫，有結已盡，忉利等天說讚歎言：『善友！彼處是人，厶姓厶名及厶郡縣一切國土，離自居家，修無家道，厶名比丘。是出家弟子依止弟子諸漏盡故，無漏心解脫，及般若解脫，現世已證，入此中住，其生已盡、修道究竟、眾事已辦、無復有生，故得此智。是諸比丘，諸漏已盡、正智解脫、有法已盡，如是神力及是威德，譬如波利夜多樹。』是時忉利波利夜多樹一切開敷，復有諸天守護園者，往帝釋所，白帝釋言：『天主！波利夜多樹悉開敷已，是故天尊應知時節。』諸天復有象王名伊羅槃，行園所乘，其身長九由旬，高三由旬，其形相稱。爾時釋提桓因遣使報象言：『善友！波利夜多樹一切開已，諸天當往到彼，入園遊觀，是故汝今當自裝飾。』象聞使言，踊躍歡喜。譬如諸人初求婚時及迎婦時，一切吉祥希有之事，象王歡喜亦復如是。爾時象王即化其頭為三十三，其一一頭各有六牙，其一一牙有七寶池，其一一池各生七蓮，其一一蓮各生七花，其一一花各生七葉，其一一葉各七天女，如是妓女天有七七重數，圍遶蓮子，顯現可愛。以是因緣，眾花莊嚴皆悉具足。諸忉利天恭敬帝釋以為眾首，前昇象上依中頭坐，左右兩邊各十六天。一切諸天各自思惟：『我中頭坐。』若真實者，唯天帝釋獨居中坐。三十三天先登象已，其餘天眾次第並登。是天帝釋有二太子——一名旃檀、二名脩毘——為忉利天最大將軍，亦昇象上。諸妙女天有最勝者，一名阿嵐浮娑、二名蜜奢計尸、三名分陀利柯、四名尼羅、五名阿樓那、六名翳尼鉢婆、七名脩鉢婆、八名鉢陀羅、九名須跋陀羅、十名摩頭柯婆致，如是女等亦昇象上。復有男妙天，一名阿嵐浮、二名達頭樓眉、三名銳浮樓、四名尸棄，如是天等亦昇象上，並在象上歌奏音樂。一切諸天並昇象已，是時象王踊躍歡喜。譬如諸王受灌頂職，亦如少壯臨婚禮時，行正法竟，以諸妙花莊嚴身首；象王歡喜亦復如是。爾時象王作大雷聲，降霔甘雨，並散電光。象王化作花上妓女，歌舞作樂，種種姿態。諸天妓女及以伎男，歌舞作樂。是時象王作大雷聲，馳遊徐步，如結花鬘，如是三轉，至波利夜多園。時忉利天從上俱下，上班紂劍摩羅寶石。若不周坐，石便更長，諸天福故。是阿夷羅婆那象王，更變化身作天童子，著寶臂印及寶耳璫，種種嚴具，受五欲塵相應戲樂。有餘天子別乘象馬車輿樓閣，又有諸天乘眾寶船，從長形江隨心速疾入此園中。於其園內，歌人別處、舞人別處、絃管別處、大集別處。此中諸天，用天四月受五塵欲，具足相應遊戲快樂；若准人中日月，一萬二千年。天壽十年三分之一，園中用盡。忉利諸園此六最大，又有大小諸園布滿天上。」此義佛世尊說。如是我聞。

> The Blessed One said: "Monks, at the time when the Pāricchattaka tree in the Trāyastriṃśa heaven begins to turn yellow and prepares to shed its leaves, the gods are filled with joy and say, 'Now the leaves of the Pāricchattaka tree are turning yellow; soon they will fall.' Monks, when the leaves have fallen, the gods rejoice again, saying, 'Now that the leaves have fallen, new sprouts will soon appear.' Monks, when the sprouts appear, the gods are overjoyed, saying, 'Now that the sprouts have appeared, they will soon show a pale green color.' Monks, when the tree shows a pale green color, the gods rejoice, saying, 'Now it has turned pale green; soon it will produce buds.' Monks, when the buds appear, the gods are delighted, saying, 'The buds have appeared; soon the flowers will begin to open.' When the flowers partially open, the gods are joyful, saying, 'Now they are opening; soon they will be fully in bloom.' Monks, when the tree is in full bloom, its radiance covers fifty yojanas, and its fragrance perfumes fifty yojanas. When the east wind blows, the fragrance is carried westward for a hundred yojanas; when the west wind blows, it reaches eastward for a hundred yojanas; when the south wind blows, it goes northward for a hundred yojanas; when the north wind blows, it goes southward for a hundred yojanas. Monks, such is the power and majesty of the Pāricchattaka tree in the Trāyastriṃśa heaven. Monks, similarly, when a disciple of the Buddha, relying on the true Dharma and discipline taught by the Buddha, develops faith and leaves home to become a homeless wanderer, resolving on this path, that person is like the Pāricchattaka tree when its leaves turn yellow. Monks, when the disciple shaves off hair and beard, puts on the monastic robe, and leaves home to practice homelessness, that person is like the tree when its leaves have fallen. Monks, when the disciple, free from sensual desires and unwholesome states, enters the first jhāna — accompanied by applied thought and sustained thought, born of seclusion, with joy and happiness — that person is like the tree when its sprouts first appear. Monks, when applied and sustained thought calm down, and the mind becomes inwardly settled, unified, and free from applied and sustained thought, entering the second jhāna — born of concentration, with joy and happiness — that person is like the tree when it shows a pale green color. Monks, when the disciple, with the fading of joy, remains in equanimity, mindful and aware, experiencing happiness with the body — as the Noble Ones describe one who is equanimous, mindful, and dwells in happiness — entering the third jhāna, that person is like the tree when it forms its buds. Monks, when the disciple, having abandoned pleasure and pain, and with the disappearance of previous joy and sorrow, enters the fourth jhāna — beyond pleasure and pain, with pure equanimity and mindfulness — that person is like the tree when its flowers are just opening. Monks, when the disciple has eliminated all mental defilements, attains liberation of mind through the absence of defilements, and liberation through wisdom, realizing this in the present life — having done what needed to be done, completed the holy life, with no further rebirth — that person is like the tree in full bloom. Monks, when such disciples have ended all defilements, completed the holy life, and are liberated by right wisdom, the gods of Trāyastriṃśa praise them, saying, 'Good friend, that person — known by such a name, from such a place — left home to practice homelessness. Now, as a disciple of the Buddha, he has ended all defilements, attained liberation of mind and wisdom here and now, completed the holy life, and has no further rebirth. Such is his power and majesty, like the Pāricchattaka tree.' At that time, when the Pāricchattaka tree in the Trāyastriṃśa heaven was in full bloom, the guardian of the garden went to Śakra, lord of the gods, and said, 'Lord of Gods, the Pāricchattaka tree is now in full bloom; please know it is time.' The gods also had an elephant named Airāvaṇa — nine yojanas long and three yojanas high, of proportionate build — which Śakra rode in the garden. Śakra sent a messenger to the elephant, saying, 'Good friend, the Pāricchattaka tree is now in full bloom; the gods will go to the garden for recreation. Prepare yourself.' Hearing this command, the elephant rejoiced like a person at a wedding or a joyous occasion. The elephant then transformed so that his head became thirty-three heads, each with six tusks; each tusk had seven jeweled pools; each pool had seven lotuses; each lotus had seven flowers; each flower had seven petals; each petal had seven goddesses. With such abundant goddesses — seven times seven layers — surrounding the lotus seeds, all was beautifully adorned. The gods, with Śakra as their leader, mounted the elephant: Śakra sat on the middle head, with sixteen gods on each side. Each god thought, 'I will sit on the middle head,' but in truth, only Śakra did. The thirty-three gods mounted first, then the others. Śakra's two sons — Candana and Subhūti — who were the great generals of the Trāyastriṃśa, also mounted the elephant. The foremost goddesses — Alambusā, Miśrakeśī, Puṇḍarīkā, Nīlā, Arunā, Indraghānā, Suphussa (?) , Paddhalā, Subhaddā, and Muttakāvatī — also mounted. The foremost male gods — Alambu, Daddhālamukhī (?) , Erāvana, and Sikki — also mounted and played music. When all had mounted, the elephant rejoiced like a king at his coronation or a young man at his wedding, adorned with flowers. Then the elephant gave a great roar, showered rain, and scattered lightning. The elephant created goddesses on the flowers who danced and sang with various gestures. Together with the godly dancers and musicians, the elephant roared and walked slowly, pacing three times around the Pāricchattaka garden like arranging a garland. When the gods descended, they sat on a gem-called stone that grew longer if there wasn't enough space — such was the gods' merit. The Airāvaṇa elephant transformed into a divine youth, wearing armlets and earrings and other ornaments, enjoying the pleasures of the senses. Many other gods rode on elephants, horses, chariots, palaces, and jeweled ships — entering the garden swiftly according to their wishes. Inside the garden, singers, dancers, musicians, and crowds gathered in separate areas. There, the gods spent four celestial months enjoying the full range of sensual pleasures — equivalent to twelve thousand human years, or one-third of a celestial lifespan — after which they went back. Among the gardens of Trāyastriṃśa, these six were the largest, with many smaller ones filling the heavens." Thus spoke the Blessed One. This I have heard.

## 立世阿毘曇論卷第三

> Chapter 3 of the Treatise on the Establishment of the World