Chinese
时诸苾刍见十力迦叶持宝钵来，咸共白言：“尊者！汝于何处而得此钵？”十力迦叶具以前事，告诸苾刍。时诸苾刍又复白言：“尊者！汝为此钵故，所现神力，如法仪不？”十力迦叶言：“诸苾刍！设如法仪？不如法仪？我已施作，今复云何？” 时诸苾刍具以其事，即共白佛。佛告诸苾刍言：“若非时处，及无义利，不应辄现神力等相，所现非宜，必生过失。” 尔时，世尊即以神力，化出四钵：一、金；二、银；三、吠琉璃；四、颇胝迦。化此四已，又化四钵：一、鍮石；二、赤铜；三、白铜；四、木。如是化已，将前四钵次第安布，将后四钵亦复安布，一一钵中，满盛上好可食香药，送置一处，令苾刍众所应受者随意而取。于后，佛摄神力钵亦不现。乃至后时，光明长者天中胜福，吉祥相现，殊异等事，时时自出。 是时王舍城、瞻波国，二界中间，有标记柱，彩绘庄饰，下有二钵：一、铁；二、瓦。是钵先加持已，安置于此二界。不远有一税场，诸商贩者输纳王物。有一守税人，诸子眷属，财帛具足，然不修善，于税场所，而忽命终，作大恶夜叉，亦在彼方，守护税场。诸子一夜梦夜叉言：“可于彼地标记柱上悬一大铃，凡诸商人经此税场，若有税物隐 取回他的宝钵，带回了他居住的地方。 当时，众比丘（bhiksu，佛教术语，指出家受具足戒的男性佛教徒）看见十力迦叶（Dasabala-Kasyapa，佛陀的弟子之一，以神通著称）拿着宝钵回来，都一起问他说：‘尊者！您是从哪里得到这个钵的？’十力迦叶详细地把之前的事情告诉了众比丘。当时，众比丘又问他说：‘尊者！您为了这个钵所展现的神力，符合如法仪轨吗？’十力迦叶说：‘诸位比丘！无论是符合如法仪轨还是不符合如法仪轨，我已经做了，现在又有什么可说的呢？’ 当时，众比丘把这件事详细地告诉了佛陀。佛陀告诉众比丘说：‘如果不是适当的时间和地点，也没有利益，就不应该随便展现神力等现象，所展现的如果不适宜，必定会产生过失。’ 当时，世尊（Bhagavan，佛陀的称号之一，意为‘有福德者’）就用神力化出四个钵：第一是金钵；第二是银钵；第三是吠琉璃（Vaidurya，一种宝石）钵；第四是颇胝迦（Sphatika，水晶）钵。化出这四个钵之后，又化出四个钵：第一是鍮石（Pittala，黄铜）钵；第二是赤铜钵；第三是白铜钵；第四是木钵。这样化出之后，将前面的四个钵依次排列，将后面的四个钵也依次排列，每一个钵中，都盛满了上好的可食用香药，放在一个地方，让比丘众（bhiksu-sangha，佛教僧团）中应该接受的人随意取用。之后，佛陀收回神力，钵也不再显现。乃至后来的时间，光明长者（Jyotismanta，人名）因为天上的殊胜福报，吉祥的征兆显现，种种殊异的事情，时时自然出现。 当时，在王舍城（Rajagrha，古印度城市）和瞻波国（Champa，古印度国家）的两个边界之间，有一个标记柱，用彩绘装饰，下面有两个钵：一个是铁钵；一个是瓦钵。这两个钵事先经过加持，安置在这两个边界。不远处有一个税场，各地的商贩在这里缴纳王家的税物。有一个守税人，他的儿子和家眷，财物充足，但不修行善事，在税场这个地方，忽然命终，变成一个大恶夜叉（yaksa，一种鬼神），也在那个地方守护税场。他的儿子们一夜梦见夜叉说：‘可以在那块地的标记柱上悬挂一个大铃，凡是商人经过这个税场，如果有隐瞒税物’
English
He took his precious bowl and returned to his dwelling place. At that time, the bhiksus (bhiksu, Buddhist monks) saw Dasabala-Kasyapa (Dasabala-Kasyapa, one of the Buddha's disciples, known for his supernatural powers) coming with the precious bowl, and they all said to him, 'Venerable one! Where did you get this bowl?' Dasabala-Kasyapa told the bhiksus in detail about what had happened before. At that time, the bhiksus again asked him, 'Venerable one! Did the supernatural powers you displayed for this bowl conform to the proper ritual?' Dasabala-Kasyapa said, 'Bhiksus! Whether it conformed to the proper ritual or not, I have already done it, so what is there to say now?' At that time, the bhiksus told the Buddha about this matter in detail. The Buddha told the bhiksus, 'If it is not the appropriate time and place, and there is no benefit, one should not casually display supernatural powers and other phenomena. If what is displayed is not appropriate, it will certainly lead to faults.' At that time, the Bhagavan (Bhagavan, one of the titles of the Buddha, meaning 'the Blessed One') used his supernatural power to create four bowls: first, a gold bowl; second, a silver bowl; third, a Vaidurya (Vaidurya, a type of gemstone) bowl; and fourth, a Sphatika (Sphatika, crystal) bowl. After creating these four bowls, he created four more bowls: first, a pittala (Pittala, brass) bowl; second, a red copper bowl; third, a white copper bowl; and fourth, a wooden bowl. After creating them in this way, he arranged the first four bowls in order, and also arranged the last four bowls in order. In each bowl, he filled it with the best edible fragrant medicine, and placed it in one place, so that those who should receive it among the bhiksu-sangha (bhiksu-sangha, the Buddhist monastic community) could take it as they pleased. Afterwards, the Buddha withdrew his supernatural power, and the bowls also disappeared. Later, because of the excellent blessings in heaven, auspicious signs appeared for the merchant Jyotismanta (Jyotismanta, a proper noun), and various extraordinary things appeared naturally from time to time. At that time, between the two borders of Rajagrha (Rajagrha, an ancient Indian city) and Champa (Champa, an ancient Indian country), there was a marker pillar, decorated with colored paintings, and below it were two bowls: one was an iron bowl, and the other was an earthenware bowl. These two bowls had been blessed beforehand and placed at these two borders. Not far away was a tax collection point, where merchants from various places paid taxes to the king. There was a tax collector whose sons and family were wealthy, but he did not cultivate good deeds. At the tax collection point, he suddenly died and became a great evil yaksa (yaksa, a type of ghost or spirit), who also guarded the tax collection point in that place. His sons dreamed one night that the yaksa said, 'You can hang a large bell on the marker pillar in that place. Whenever merchants pass through this tax collection point, if they conceal taxable goods' --------------------------------------------------------------------------------
Chinese
而不纳，其铃自动。守税人知，即速追集，重复搜捡，获所税已，而乃放去。”诸子得梦，至明旦时，即与亲属，往税场侧，寻见其柱，乃依所梦，悬铃于上。 尔时瞻波国中，有一居家婆罗门，名曼[宁*也]怛谟，营贸为业。忽于一时，与自妻室，同在一处，妻谓夫言：“我今共汝营谋家业，滋彼财谷，以备所须，岂可安然都无营作？汝今宜应往市肆中，买㲲华蕊极妙好者，我当为汝织成白㲲，持出贸易，岂无利耶？”时婆罗门如其妻言，买得持归，妻乃设以机织之具，次第敷置，缉织其㲲，是蕊细软，妙好无比，布以经纬，致密细匀，如是勤力，织成其㲲，即谓夫言：“今此白㲲，上妙细软，价直千金，汝可持出外，若有人酬千金价，当可授与。其或价直不满千金，汝应随处，可出轻言，是处无人而能辩识此妙细㲲。”唱是言已，即当持往他处贸易。 尔时，曼[宁*也]怛谟婆罗门具如妻言，持此细㲲，入市贸易，竟无有人酬千金者。忆妻所说，乃唱是言：“瞻波大城无有一人识此细㲲。”言已持归，与妻同议，此既无人酬是价直，宜往他国，必有识者，更相告已。 时婆罗门复将一假曾所著者，同前新㲲，置伞柄中，随商人众，隐覆而行，渐出本国。适王舍城，经彼二界所有税场，是诸 现代汉语译本： 而不缴纳，那铃铛自动响了。守税的人知道了，立刻追赶聚集过来，重复搜查，找到了所要征收的税，然后才放他们离开。这些商人们得到了梦中的启示，到了第二天早上，就和亲属一起，到税场旁边，寻找梦中见到的柱子，然后按照梦中的指示，把铃铛悬挂在柱子上。 当时在瞻波国（Champa，古国名，位于今越南中部）中，有一个在家的婆罗门（Brahmin，印度教祭司种姓），名叫曼怛谟（Mandanm，人名），以经商为业。有一次，他和妻子在一起，妻子对丈夫说：‘我们现在一起经营家业，增加财产和粮食，以备不时之需，怎么能安然无事什么都不做呢？你现在应该去市场上，买一些品质极好、非常精美的㲲华蕊（一种丝织品）来，我为你织成白㲲（白色丝织品），拿出去交易，难道没有利润吗？’当时，这位婆罗门听从了妻子的话，买来㲲华蕊带回家，妻子就准备好织布的工具，依次摆放好，开始纺织㲲。这些㲲华蕊非常柔软，品质极好，无与伦比，用经纬线交织，织得非常紧密、细致均匀。就这样勤奋努力地织成了㲲，就对丈夫说：‘现在这匹白㲲，是上等的精妙细软之物，价值千金，你可以拿出去卖，如果有人出千金的价格，就可以卖给他。如果有人出的价格不足千金，你应该在没有人的地方，小声地说，这里没有人能够辨识这匹精妙的㲲。’说完这些话后，就应该把它带到其他地方去交易。 当时，曼怛谟婆罗门按照妻子说的话，拿着这匹细㲲，到市场上去交易，但始终没有人出千金的价格。他想起妻子说的话，就说：‘瞻波大城没有一个人能识别这匹细㲲。’说完就拿着㲲回家，和妻子商议，既然没有人出这个价格，就应该到其他国家去，一定有识货的人。他们互相商量后。 当时，这位婆罗门又拿了一件旧的僧衣穿上，和之前的新㲲一起，放在伞柄中，跟随商人队伍，隐蔽地行走，渐渐离开了本国。到达王舍城（Rajagrha，古印度城市名），经过两个国家交界处的税场，这些...
English
English version: Without paying, the bell rang automatically. The tax collectors, upon hearing it, quickly gathered and repeatedly searched, finding the tax that was due, and then released them.' The merchants received the dream, and the next morning, they went with their relatives to the side of the tax station, found the pillar they had seen in the dream, and hung the bell on it as they had been instructed. At that time, in the country of Champa (Champa, an ancient kingdom located in present-day central Vietnam), there was a householder Brahmin (Brahmin, a priestly caste in Hinduism) named Mandanm (Mandanm, a personal name), who made his living by trading. Once, he and his wife were together, and his wife said to her husband, 'Let us now work together to manage our household, increase our wealth and grain, to prepare for what we need. How can we be at peace and do nothing? You should now go to the market and buy some extremely fine and exquisite Tu Hua Rui (a type of silk fabric), and I will weave it into white Tu (white silk fabric) for you, and take it out to trade. Wouldn't there be a profit?' At that time, the Brahmin listened to his wife's words, bought the Tu Hua Rui and brought it home. His wife prepared the weaving tools, arranged them in order, and began to weave the Tu. These Tu Hua Rui were very soft and of excellent quality, unparalleled. Using warp and weft threads, she wove it very tightly, finely, and evenly. Working diligently in this way, she wove the Tu, and said to her husband, 'Now this white Tu is a superior, exquisite, and soft fabric, worth a thousand gold pieces. You can take it out to sell. If someone offers a thousand gold pieces, you can sell it to them. If someone offers less than a thousand gold pieces, you should quietly say in a place where no one is around, that no one here can recognize this exquisite Tu.' After saying these words, you should take it to trade elsewhere. At that time, Mandanm the Brahmin, as his wife had said, took this fine Tu to the market to trade, but no one offered a thousand gold pieces. He remembered his wife's words and said, 'No one in the great city of Champa can recognize this fine Tu.' After saying this, he took the Tu home and discussed it with his wife. Since no one is offering this price, they should go to another country, where there must be someone who recognizes its value. They discussed it with each other. At that time, the Brahmin also put on an old monk's robe, and together with the new Tu, placed it in the handle of an umbrella, and followed the merchant group, walking discreetly, gradually leaving his country. Arriving at Rajagrha (Rajagrha, an ancient Indian city), passing through the tax station at the border of the two countries, these... --------------------------------------------------------------------------------
Chinese
商人，既至彼已，置随行物，聚集一处。时守税人，次第搜捡，彼诸商人，即各以其所应税物，输纳于王。众中唯有曼[宁*也]怛谟婆罗门，隐覆先置柄中白㲲，而不输纳，独在一面。 是时税场之侧，先所安立标记之柱，其所置铃，自然作声。彼守税人，即知众中有隐税者，乃谓商主言：“今此柱上铃自作声，非风吹动，非人摇击，我已审知，汝此众中，岂非有人隐覆税物不输纳邪？”时守税人即速呼集，重复搜捡，于此众中，不见一人有其税物隐不纳者。时诸商人，互相知悉无税物已，咸欲前进，铃又作声。如是数四，累细捡覆，无隐税者。商主乃谓守税人言：“我此众中无隐税者，必是他众私隐前去。”作是言已，众共佥议，谓是此一婆罗门，隐覆税物。 乃至最后，彼守税人于曼[宁*也]怛谟婆罗门处，执而不舍，坚求其税。时婆罗门言：“汝今何故而相谋执？汝已显见我实无物，若有少物隐不纳者，罄我所有，悉以输税。”作是言已，铃又作声。时守税人只于此婆罗门处，委细搜捡，乃谓彼言：“咄！婆罗门！汝今何故，坚隐税物，而不肯纳？汝今闻此铃声频震，是事希有，汝今当知，此柱之下，必有天神，而作加护，汝宜输物无自贻咎。” 婆罗门言：“天神加力，我信是实。” 现代汉语译本： 商人们到达目的地后，安置好随身携带的物品，聚集在一处。这时，负责收税的官员依次检查，商人们各自缴纳了他们应缴的税物给国王。人群中只有曼[宁*也]怛谟（Manningyatamo）婆罗门，他隐藏了事先放置在手杖中的白色细毛织物，没有缴纳，独自站在一边。 这时，在税场旁边，先前设立的作为标记的柱子上的铃铛，自然地响了起来。收税的官员立刻知道人群中有隐瞒税物的人，于是对商队首领说：‘现在这柱子上的铃铛自己响了，不是风吹动的，也不是人摇晃的，我已经清楚地知道，你们这些人当中，难道不是有人隐藏了税物没有缴纳吗？’收税的官员立刻召集众人，重新搜查，在这群人中，没有发现一个人有隐藏税物不缴纳的。这时，商人们互相知道彼此都没有隐藏税物，都想往前走，铃铛又响了。像这样多次，反复仔细地检查，都没有发现隐藏税物的人。商队首领就对收税的官员说：‘我们这些人中没有隐藏税物的人，一定是其他人私自隐藏后离开了。’说了这些话后，大家一致认为，是这个婆罗门隐藏了税物。 直到最后，收税的官员抓住曼[宁*也]怛谟（Manningyatamo）婆罗门不放，坚持要他缴纳税款。这时，婆罗门说：‘你们现在为什么合谋抓住我？你们已经清楚地看到我确实没有东西，如果我有少量东西隐藏不缴纳，我愿意把我所有的东西都拿出来缴税。’说了这些话后，铃铛又响了。收税的官员只在这个婆罗门处，仔细地搜查，然后对他说：‘喂！婆罗门！你现在为什么坚持隐藏税物，而不肯缴纳？你现在听到这铃铛频繁震动，这是很稀奇的事情，你现在应当知道，这柱子下面，一定有天神在加持保佑，你最好缴纳税物，不要自找麻烦。’ 婆罗门说：‘天神加持，我相信这是真的。’