量處輕重儀 1.85

1.85

第八，多有伊梨延陀耄羅耄耄羅。此前三件，並是律文，俱斷在重。佛法東度爰至於今，講解持律判輕重者，咸言：「上三大小帳行步障耳」，初則伊梨延陀可非障，次則耄耄諸羅，豈非大小帳也。帳似於帽，故云耄羅，用此當司，一何可笑！聞聲即判，曾未討其字源；隨語便翻，即音定其體物。此則勇於取類，拙於事實。且伊梨延陀名為鹿也，經中所謂，如來[跳-兆+專]相，如伊梨延陀鹿王之[跳-兆+專]，斯則多畜生鹿之皮也。耄羅耄耄羅並是獸名，狀如虎兕，豹貊之屬，皮厚毛軟，而可坐之。余曾以事問諸梵僧，此二獸皮于遁已西諸國並有，神州既無其物，隨彼本土之音。豈可即音定體，便言帳障之物，古人有言「迷名生法癡」，誠可誡也；「隨文增五失」，深大累也。尋名揣義，陵咎多矣。昔有開《楞伽經》，外人問曰：「諸經或人法受名，此經何為以苦具立目？」高座茫然，莫知救解，反以問之，乃云楞伽，豈非大枷八楞耶？大眾道俗，一時大笑。所謂恥屈於一人之下，呈拙於千萬之上者也。伊梨鹿皮，此方有而小異，此則皮薄而毛𮧠，彼則皮厚而毛柔，若羊之皮，恒可藉坐。有而不同，故存本名也。三並皮物，故在重收。羊皮毛輕重，下更為述。

Eighth, having many eṇeya, mora, and moramora. These preceding three items are all found in the Vinaya text, and all are judged to be classified as heavy property. Since the eastward transmission of the Buddhadharma down to the present, those who expound the teachings, uphold the Vinaya, and judge light and heavy property have all said: 'The above three are merely large and small curtains and walking screens.' They say that first, eṇeya must be a screen, and next, moramora—how could they not be large and small curtains? A curtain resembles a cap (mao), hence they call it mora; to use this as an office of comparison, how laughable it is! Hearing the sound, they immediately judge, without ever investigating the etymology of the word; following the spoken word, they readily translate, determining the physical object directly from the phonetics. This is being bold in drawing analogies, but clumsy with factual reality. Now, eṇeya is the name of a deer; what the sūtras call the Tathāgata's calf mark, like the calves of the eṇeya deer king, refers to having many hides of living deer. Mora and moramora are both names of beasts, resembling tigers and rhinoceroses, of the class of leopards and tapirs, whose hides are thick and fur is soft, so that one can sit on them. I once questioned various Indian monks about this matter; the hides of these two beasts exist in the various countries west of Khotan, and since the Divine Continent (China) lacks these creatures, they follow the sounds of their native lands. How could one determine the physical object from the sound alone and directly claim that they are curtains and screens? As the ancients said, 'Deluded by names, one gives rise to foolishness regarding phenomena'—this is truly a warning! 'Following the text increases the five errors'—a profound and great encumbrance! Seeking names and conjecturing meanings brings many transgressions. Formerly, someone gave a lecture on the Laṅkā[vatāra-sūtra]. A bystander asked, 'Sūtras are named either after persons or phenomena; why is this sūtra titled after an instrument of torture?' The high-seated teacher was at a loss, not knowing how to rescue or explain it. He turned to ask the questioner, who then said, 'Does not laṅkā mean a large eight-ridged cangue?' The great assembly, monastic and lay, burst into great laughter at once. This is what is called suffering humiliation beneath one person, yet displaying one's clumsiness before thousands and tens of thousands. The eṇeya deer skin exists in this land but is slightly different; here the skin is thin and the fur coarse, whereas there the skin is thick and the fur soft, like a sheep's skin, which can constantly be used to sit upon. They exist but are not the same, hence the original name is retained. All three are hide objects, and therefore are included in the classification of heavy property. The lightness or heaviness of sheep skins and wool will be explained further below.