Shurangama Qingx (sir-24)

"Ananda, liw tangx qycc dirr hitt lairdew kakding inx ee hyw iacc baiw. Kyxviw qongxx bagjiux e quanknuar, aurviah amr, taujingg bingg. Taujingg longxx bingg, aurivah longxx amr. Jniawvingg qapp dywvingg vnix:a quanknuar snax hxun zi. Tongxhap laii lun, soxx juer ee qongdig byy uanjuann. Snax hunx qonglingg lairdew u jit hunx si byy qonghau :ee. Qaidongx jaix bagjiux dna' u veh-vah qongdig. Kyxviw qongxx siwjiuui ee sniax hni-aw longxx tniax e diyc, sibhongx longxx byy uisid. Jid'err dinxdang, dyrr tangx jaix sniax si qin iacc hng. Diamrjing ee sii dyrr byy dexjiw. Qaidongx jaix hni-qinx uanbuanw u jit-cingx nng-vah qongdig. Kyxviw qongxx pni-aw e pnri, qapp cuankuir siongtongx. U cud u zip, mrqycc diongx:a qauqad ee vorhun u kuatham. Qiamxgiam pni-qinx, snax hunx lairdew kiamr jit hunx. Qaidongx jaix pni-aw dna' u veh-vah qongdig. Kyxviw qongxx jic tangx suan'iongg soxu sewqanx qapp cud sewqanx ee diwhui. Gixgenn u derhngx ee jingcax, mrqycc lriw si qongw be liauxjin. Qaidongx jaix jic-qinx uanbuanw u jit-cingx nng-vah qongdig. Kyxviw qongxx sintew tangx qakcad bongkab, si ixx u kab .diyc iacc byy kab .diyc jiacc tangx venrsig. U kab .diyc jiacc tangx qakcad. Narr lirkuix dyrr m jaix a. Lirkuix jiamr jit hunx, kab .diyc jiamr nng hunx. Qiamxgiam srinx-qinx, snax hunx kiamr jit hunx. Qaidongx jaix sintew dna' u veh-vah qongdig. Kyxviw qongxx iwliam diamrjing ionglap. Sibhongx snax sxer itcer sewqanx qapp cud sewqanx ee hxuad, bylun singwhenn iacc huanhux longxx ionglap .zip .kir buqiongjin. Qaidongx jaix ir-qxinx uanbuanw u jit-cingx nng-vah qongdig."

(Shurangama Sutra, Volume 4 --24)

"Ánanda, you can thereby establish their value. Consider how the eyes see darkness behind and light in front. The front is totally light; the back is totally dark. With your peripheral vision included, you can see two thirds around at most. Therefore, its capacity can be expressed as an efficacy, which is not complete. One third of its efficacy is without virtue. Know, then, that the eyes have an efficacy of only eight hundred. Consider how the ears hear everywhere in the ten directions, without any loss. They hear movements, whether far or near, and stillness without bounds. Know, then, that the organ of hearing is complete with the efficacy of twelve hundred. Consider how the nose smells odors with each inhalation and exhalation of the breath. It is deficient at the point between the inhalation and exhalation. The organ of smell can be considered to be deficient by one third. Know, then, that the nose has an efficacy of only eight hundred. Consider how the tongue can proclaim the entirety of worldly and transcendental wisdom. Although language varies according to locality, the principles go beyond boundaries of any kind. Know, then, that the organ of the tongue is complete with an efficacy of twelve hundred. Consider how the body is aware of touch, registering it as pain or pleasure. When it makes contact, it is aware of the thing touched; when is isolation, it has no tactile knowledge of other things. Isolation has a single and contact has a dual aspect. The organ of the body can be considered as deficient by one third. Know, then, that the body has an efficacy of only eight hundred. Consider how the mind silently includes all worldly and transcendental dharmas of the ten directions and three periods of time. Regardless of whether it be sagely or ordinary, everything is included in its boundlessness. Know, then, that the organ of the mind is complete with an efficacy of twelve hundred."

(楞嚴經卷第四之24)

阿難。汝復於中。克定優劣。如眼觀見。後暗前明。前方全明。後方全暗。左右旁觀三分之二。統論所作。功德不全。三分言功。一分無德。當知眼唯八百功德。如耳周聽。十方無遺。動若邇遙。靜無邊際。當知耳根圓滿一千二百功德。如鼻嗅聞。通出入息。有出有入。而闕中交。驗於鼻根。三分闕一。當知鼻唯八百功德。如舌宣揚。盡諸世間出世間智。言有方分。理無窮盡。當知舌根圓滿一千二百功德。如身覺觸。識於違順。合時能覺。離中不知。離一合雙。驗於身根。三分闕一。當知身唯八百功德。如意默容。十方三世一切世間出世間法。唯聖與凡。無不包容。盡其涯際。當知意根圓滿一千二百功德。