金剛般若經贊述 1.112

1.112

述曰，此第四不顛倒心也。若起我等四執，即分別之障未除，妄想以之更長，故是顛倒。既無有四執，故名不顛倒心。服藥本除其病，無實反增，故世親云，我者總觀三世五蘊差別執，見過去我相續至現在不斷名眾生相，見現在命根不斷住故名命者相，見命根斷滅過去後生六道名壽者相。然婆伽婆說，命者即是此名人相。無著稍不同也。

Commentary: This reveals the fourth, the non-inverted mind. If one gives rise to the four grasps such as that of a self, then the obstacle of conceptual discrimination has not been eliminated and false ideation is further nurtured by it; therefore it is inverted. Since these four grasps are absent, it is called the non-inverted mind. Taking medicine is originally intended to eliminate the sickness; if there is no reality [to it], it instead increases. Thus Vasubandhu says: "Self" refers to the grasping at the distinctions among the five aggregates comprehensively viewed across the three times; seeing that the self of the past continues into the present without interruption is called the mark of a sentient being; seeing that the present life-faculty continues and abides without interruption is called the mark of a living soul (jīva); seeing that the life-faculty is cut off and passes away, and later is reborn in the six destinies, is called the mark of a person of longevity. However, the Bhagavat said that a living soul is indeed what is here called the mark of a person. Asaṅga's view is slightly different.