[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813) › 2.72 # 大乘起信論略述 2.72 大乘起信論略述 2.72 - **Language:** Classical Chinese ### [2.72](https://indike.org/pramana/in.bauddha.taisho.2813.2.72) 論。云何為二至不能盡智故　述曰。下釋有二。初正顯用相。後問答釋疑。前中亦二。初直顯用相。後重牒分別。前中又二。先明應身。後報身。此初也。凡夫二乘起心分別而見佛者。依於分別事識見也。此識不知諸境唯心。執有外境。凡夫二乘未離此識而見佛身。依此麁識分別佛身。但見應身麁色之相。不見報身微妙色相。是故風小心所見者名為應身。以不知下釋見麁。所以所見佛相皆是梨耶轉識所現。謂由事識厭苦忻滅。願求見佛熏習力故。即依轉識所有現識而現佛身淨勝境界。此人不知轉識現佛。謂佛外從兜天來。不達色即舉體是心無有分齊。執色離心而取佛身分齊。但有丈六色相。以不能知分齊之色即無分齊。是故名為不盡知也。 > \[Treatise:\] What are the two? ... because they cannot fully know it. > \[Exposition:\] The explanation below has two parts: first, directly revealing the characteristics of function; second, question and answer to resolve doubts. In the first there are also two: first, directly revealing the characteristics of function; second, taking them up again to distinguish them. In the first there are also two: first, clarifying the nirmāṇakāya, and then the sambhogakāya. This is the first. Ordinary persons and the two vehicles, giving rise to mind and conceptualizing, see the Buddha by relying on the conceptualizing object-discriminating consciousness. This consciousness does not know that all objects are mind-only, but grasps at external objects. Ordinary persons and the two vehicles, not having freed themselves from this consciousness, see the Buddha's body; relying on this coarse consciousness to conceptualize the Buddha's body, they see only the coarse physical characteristics of the nirmāṇakāya, not seeing the subtle physical characteristics of the sambhogakāya. Therefore, what is seen by the small mind is called the nirmāṇakāya. The passage below from 'because they do not know' explains the reason they see the coarse: the Buddha-characteristics they see are all manifested by the evolving consciousness of the ālayavijñāna. That is, due to the perfuming power of the object-discriminating consciousness that disdains suffering, aspires to cessation, and vows to seek to see the Buddha, relying on the manifesting consciousness of the evolving consciousness, pure and superior objects of the Buddha's body are manifested. These persons do not know that the evolving consciousness manifests the Buddha, but think the Buddha comes externally from Tuṣita Heaven. They do not realize that form itself is entirely mind without boundaries; grasping at form as separate from mind, they seize upon boundaries of the Buddha's body as having only a sixteen-foot physical appearance. Because they cannot know that bounded form is precisely boundless, it is said that they 'do not fully know.' > — English (machine translation) (machine translation) - [Previous: 2.71](https://indike.org/pramana/in.bauddha.taisho.2813.2.71) - [Next: 2.73](https://indike.org/pramana/in.bauddha.taisho.2813.2.73) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2813.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2813~en-mt.2.72) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.212) — Classical Chinese - [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814.4.94) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2813.2.72](https://indike.org/pramana/in.bauddha.taisho.2813.2.72) · Pramāṇa