南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經 1.54

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大師遂喚門人法海、志誠、法達、智常、智通、志徹、志道、法珍、法如、神會。大師言：「汝等十弟子近前，汝等不同餘人，吾滅度後，汝等各為一方師。吾教汝等說法，不失本宗。舉三科法門，動用三十六對，出沒即離兩邊，說一切法，莫離於性相。若有人問法，出語盡雙，皆取法對，來去相因，究竟二法盡除，更無去處。三科法門者，蔭、界、入。蔭，是五蔭；界，是十八界；入，是十二入。何名五蔭？色蔭、受蔭、想蔭、行蔭、識蔭是。何名十八界？六塵、六門、六識。何名十二入？外六塵，中六門。何名六塵？色、聲、香、味、觸、法是。何名六門？眼、耳、鼻、舌、身、意是。法性起六識：眼識、耳識、鼻識、舌識、身識、意識，六門、六塵。自性含萬法，名為含藏識。思量即轉識，生六識，出六門、六塵，是三六十八。由自性邪，起十八邪；若自性正起十八正。惡用即眾生，善用即佛。用由何等？由自性。

The Master then called his disciples Fahai, Zhicheng, Fada, Zhichang, Zhitong, Zhiche, Zhidao, Fazhen, Faru, and Shenhui. The Master said, "You ten disciples, step forward. You are different from other people; after my parinirvāṇa, each of you will be a master in a different region. I will teach you how to expound the Dharma without losing our original tradition. Raise the Dharma gates of the three categories, operate the thirty-six pairs of opposites, and in emerging and submerging, leave behind the two extremes. In expounding all dharmas, do not depart from nature and characteristics. If anyone asks about the Dharma, speak entirely in pairs, all taking pairs of dharmas, their coming and going mutually conditioning each other; ultimately, both dharmas are entirely eliminated, leaving nowhere else to go. As for the Dharma gates of the three categories, they are the aggregates (skandha), the realms (dhātu), and the entrances (āyatana). The aggregates are the five aggregates; the realms are the eighteen realms; the entrances are the twelve entrances. What are called the five aggregates? They are the form aggregate, the sensation aggregate, the perception aggregate, the mental formations aggregate, and the consciousness aggregate. What are called the eighteen realms? The six dusts (sense objects), the six gates (sense faculties), and the six consciousnesses. What are called the twelve entrances? The six external dusts and the six internal gates. What are called the six dusts? They are form, sound, smell, taste, touch, and dharmas. What are called the six gates? They are eye, ear, nose, tongue, body, and mind. The Dharma-nature gives rise to the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, along with the six gates and six dusts. One's own-nature contains the ten thousand dharmas, which is called the storehouse consciousness (ālayavijñāna). Thinking and calculating is the transforming consciousness, which generates the six consciousnesses, emerging through the six gates and six dusts; this is three times six, making eighteen. Because one's own-nature is crooked, it gives rise to the eighteen crooked ones; if one's own-nature is straight, it gives rise to the eighteen straight ones. Used evilly, they are sentient beings; used well, they are Buddhas. By what are these uses governed? They are governed by one's own-nature.