谁知道这个的汉文？

上善如水

香港创古活佛道场需要翻译，但我怀疑根本就有古代汉文对应章节。
谁知道这个的汉文？

From The Exposition of the Vinaya:
When the Buddha Bhagavan said, “At the entryway, paint a wheel with five parts,” the monks did not know how to paint one, so the Bhagavan said, “Paint the five types of beings: the hell beings, animals, hungry ghosts, gods, and human beings.” Because the monks did not know how to paint those, the Bhagavan said, “At the end, paint the hell beings, animal, and hungry ghosts. Paint the land of Superior Body in the east, the land of the Bountiful Cow in the west, the land of Unpleasant Sound in the north, and also the Rose Apple Land…
Later, the son of the steward of the royal palace once went with a boy of the same age to the bamboo grove and entered the monastery. He saw the wheel with five parts painted at its entryway and asked a monk, “Noble one, what is this painting?”
The monk replied, “Good-faced one, these are the five beings: sentient beings in hell, animals, hungry ghosts, gods, and humans.”
He also asked, “Noble one, what actions have they done that fully ripen as rebirth as a sentient being in hell, where now they experience the suffering of being stretched, sliced, cut, and killed?”
“Good-faced one, when one always greatly follows the path of the ten non-virtuous actions, it creates habituation. When done many times, the fully-ripened result is to be reborn as a being in hell and then experience the suffering of being stretched, sliced, cut, and killed.”
“Noble one, what actions have they done that fully ripen as rebirth as an animal, where now they experience the suffering of hunting each other and so forth?”
“Good-faced one, when one always somewhat and a little follows the path of the ten non-virtuous actions, it creates habituation. When done many times, the full-ripened result is to be reborn as an animal and then experience the suffering of eating each other and so forth.”
“Noble one, what actions have they done that fully ripen as rebirth as a hungry ghost, where now they experience the suffering of hunger, thirst, and so forth?”
“Good-faced one, when one always follows stinginess, it creates habituation. When done many times, the fully ripened result is to be reborn as a hungry ghost and then experience the suffering of hunger, thirst, and so forth.”
“Noble one, well then, what actions have they done that fully ripen as rebirth as a god, where they experience the gods’ joy?”
“Good-faced one, when one always greatly follows the path of the ten virtuous actions, it creates habituation. When done many times, the fully ripened result is to be reborn as a god and then experience the gods” joy.”
“Noble one, what actions have they done that fully ripen as rebirth as a human, where they experience limited joy?”
“Good faced one, when one always somewhat follows the path of the ten virtuous actions, it creates habituation. When done many times, the fully ripened result is to be reborn as a human and then experience limited joy.”
“Noble one, I do not wish to be one of those three beings, the hell being, animal, or hungry ghost. I do wish to be either god or human. What should I do to be reborn as a god?”
“Good-faced one, yes, that is good. Good-faced one, take monastic vows in the presence of the Bhagavan and practice pure conduct. In that case, if you attain the realization of omniscience in this life, this will be the end of your suffering. If in all your actions you attain the state without remainder, you will be reborn as a god.”
“Noble one, I can do that,” he said. He prostrated at the feet of the monk and left. . .

So it is said, and this is the reason for painting the Wheel of Life at the entrance to the monastery.



如果没有，谁有兴趣练练手翻译的，也欢迎。成品我直接交他们即可。




尔时，世尊告阿难陀：非一切时处常有大目干连，如是之辈颇亦难得，是故我今敕诸苾刍，于寺门屋下画生死轮。
    时诸苾刍不知画法，世尊告曰：应随大小圆作轮形，处中安毂；次安五辐，表五趣之相；当毂之下，画捺洛迦；于其二边，画傍生饿鬼；次于其上，可画人天；于人趣中，当作四洲：东毗提诃、南赡部洲、西瞿陀尼、北拘卢洲；于其毂处，作圆白色，中画佛像。

笨者之帚

由上述典故可见，生死之轮图并非西藏人的发明，而是源自古印度佛陀的时代（注：在印度阿旃多石窟第十七号窟殿中，便存有古老之生死之轮图像）。在优填王看画证道后，古印度的佛教寺院（乃至后来的藏传佛教寺院）便开始有把这幅画绘于寺门外的传统，以令来访或路过的人见画而心念画内含藏的教义（注：见汉文《大藏经》之《根本说一切有部毘奈耶》卷三十四：「尔时世尊告阿难陀…是故我今敕诸苾刍，于寺门屋下画生死轮…应差苾刍于门屋下坐，为来往诸人婆罗门等，指示生死轮转因缘…」及《释氏要览》卷三：「毘奈耶云：给孤长者造寺后作念若不彩画，便不端严，即白佛。佛言，于门两颊…次一面，画五趣生死轮…」）。

pengcuo

"the Bountiful Cow in the west"

:L

葉小釵

上善師兄下面中文的出處有部根本毘奈耶律第三十四卷云

五趣生死輪
根本毘奈耶律第三十四卷云。佛在王舍城羯蘭鐸迦池竹園中。
時大目乾連。於時中往五道。慈愍觀察。
至捺洛迦(地獄也。此云無喜樂)見諸有情受種種苦。
於四眾中。普皆宣告阿難陀言。
非一切時處嘗有目連。今敕諸苾芻。於寺門壁。畫生死輪。
應隨大小。圓作輪形。中安穀。次安五輻。
表五趣當轂下畫地獄。二邊畫傍生餓鬼。
次上畫人天。於人趣中。唯畫四洲。於其轂上。
塗白色。中畫佛。佛前畫三類物。初畫鴿。
表多貪。次畫蛇。表多嗔。後畫豬。
表愚癡於網處應作溉灌像多安水罐中。
畫有情生死之像。生者。於罐出頭。死者出足。
於其五趣。各像其形。應畫十二支生滅之相。
無明支。作羅剎像。行支。作陶家輪像識支。
作獼猴像。名色支。作人乘船像。六處支。
作六根像。觸支。作男女撫像。受支。
作男女受苦樂像。愛支作女人抱男女像。取支。
作丈夫汲井像。有支。作大梵王像生支。
　作女人誕孕像。老作男女衰老像。病。作病像。
死支作死像。憂。作男女憂慼像。悲。作啼哭像。苦。
作男女受苦像。惱。作丈夫挽難調駱駝像。
其輪頂應畫無常大鬼。髼髼張口。
長舒兩手。挽其網於鬼頭。兩畔書二伽他。一曰。
汝當求出離。於佛教勤修。降伏生死軍。
如象摧草舍。二曰。於此法律中。常為不放逸。
能竭煩惱海。當盡苦邊際。次於鬼頭上。
畫一白圓壇相。表涅槃圓淨之像。
號為五趣生死輪。

應該有不同的漢譯經文(四阿含某經?)

葉小釵

五趣生死輪的演變

其中佐證的經典或許有老大要的

上善如水

原帖由 笨者之帚 于 2010-3-26 16:13 发表
由上述典故可见，生死之轮图并非西藏人的发明，而是源自古印度佛陀的时代（注：在印度阿旃多石窟第十七号窟殿中，便存有古老之生死之轮图像）。在优填王看画证道后，古印度的佛教寺院（乃至后来的藏传佛教寺院）便开 ...

老笨，你还真二，你给的，不是我要的，但却是我自己写的！你抄的时候没留意书名吧？！哈哈。。。

上善如水

原帖由 葉小釵 于 2010-3-26 16:25 发表
上善師兄下面中文的出處有部根本毘奈耶律第三十四卷云

五趣生死輪
根本毘奈耶律第三十四卷云。佛在王舍城羯蘭鐸迦池竹園中。
時大目乾連。於時中往五道。慈愍觀察。
至捺洛迦(地獄也。此云無喜樂)見諸有情受種 ...

这个我也知道，可是就是无法找到英文后面那段。

笨者之帚

原帖由 上善如水 于 2010-3-26 16:51 发表


老笨，你还真二，你给的，不是我要的，但却是我自己写的！你抄的时候没留意书名吧？！哈哈。。。

呵呵，我转的时候看到出处了，所以不确定会对你这个有帮助，但可能凭借上下文的关系，会找到你需要的英文对应的译文，如果没有，那可能因翻译的版本不同，汉文大藏中并没有对应的译文，只能从头翻译了。