大乘起信論義記 3.213

3.213

前中言依分別事識者，凡夫、二乘未知唯識，計有外塵，即是分別事識義。今見佛身亦謂心外，順彼事識分別計度，識故說依分別事識見也。亦可此人雖覺六識，不覺知彼七八識，故但依事識也。依此麁識分別佛身，但見應化麁相，不見報身細相，故云名為應身也。以不知轉識現乃至不能盡知者，釋見麁所以也。迷於唯心故云從外。不達即色是心無有分齊，故云取色分齊不能盡知也。

In the former part, the words "relying on the differentiating empirical consciousness" mean that ordinary beings and [followers of] the two vehicles do not yet know cognition-only and posit external dust-like objects, which is the meaning of the differentiating empirical consciousness. Now seeing the Buddha's body, they also consider it to be external to the mind; conforming to that empirical consciousness's differentiation and reckoning, it is therefore said to be seen relying on the differentiating empirical consciousness. It can also be that although these people are aware of the six consciousnesses, they are not aware of the seventh and eighth consciousnesses, and therefore only rely on the empirical consciousness. Differentiating the Buddha's body in reliance on this coarse consciousness, they only see the coarse marks of the responsive transformation and do not see the subtle marks of the reward body; hence it is said, "it is called the response body." "Because they do not know that it is manifested by the evolving consciousness... unable to know it completely" explains the reason for seeing the coarse. Being deluded about mind-only, it is therefore said to "come from outside." Not comprehending that form is precisely mind and has no limits or measures, it is therefore said to "grasp the measures of forms and be unable to know it completely."