大乘義章 19.16

19.16

次就六根分別三佛。眼耳鼻舌身意是六。法佛體中備具六根，如《地持》說「性種性者，六入殊勝，展轉相續，無始法爾，名性種性。」彼六至果，即名法身眼耳等根。又如經說「眾生身中具如來眼如來耳等，如模中像。彼性顯了，說為如來眼耳等根。」雖說有之，不可相取，當知悉是法門義異。彼有何用？以是緣起眼法門故。出生者盡報應眼根，如依陰陽五行之法出生造作一切世事。如眼既然，餘根亦爾。報佛六根麁同法身，有而無相、無相而有。應佛六根義在可知。上來一門，開真合應以說三種。

Next, the three Buddhas are distinguished according to the six sense bases: eye, ear, nose, tongue, body, and mind are the six. The substance of the Dharma Buddha is fully endowed with the six sense bases. As the Dichi [jing] says: 'The nature gotra (prakṛtistha-gotra) is the excellence of the six sense media, continually succeeding one another, naturally without beginning; this is called the nature gotra.' When those six reach fruition, they are called the eye, ear, and other faculties of the dharmakāya. Moreover, as a sūtra says: 'Sentient beings' bodies are endowed with the Tathāgata's eye, Tathāgata's ear, and so on, like an image inside a mould. When that nature is fully revealed, it is called the Tathāgata's eye, ear, and other faculties.' Although they are said to exist, they cannot be grasped through characteristics; one should know they are all differences of doctrinal aspects (dharmamukha). What function do they have? Because they are the eye-dharmamukha of dependent origination, producing all the eye faculties of the reward and response [bodies], just as depending on the principles of yin and yang and the five phases, all worldly events are produced and brought about. As it is with the eye, so too with the other faculties. The six faculties of the reward Buddha are broadly similar to the dharmakāya: existing yet without characteristics, without characteristics yet existing. The six faculties of the response Buddha can be understood as a matter of course. The above section has explained the three types by dividing the true and combining the response.