金剛般若經贊述 1.162

1.162

述曰，此第二釋中，初、明無我，次、明無法相四種。此意云後五百歲時，有菩薩了達身之生起衰滅成無，本非有我；又了怨親、是非之類本由自心，都無定實。既聞人、法二空之理，復積持戒等福，所以如來以佛智知、眼見也。謂總緣三世五蘊差別一一陰是我，如是妄取，是名為我相；見身相續不斷，謂從過去我而至現在，名為眾生相；見現在一報命根不斷，名為命者；見命根斷滅後，未來復生餘六道中者，名為壽者，今「人」替於「命」者也。

The commentary says: In this second, explanatory [section], it first clarifies the absence of a self, and next clarifies the four kinds of absence of marks of phenomena. The intention here is that in the final five hundred years, there are bodhisattvas who thoroughly comprehend that the arising, decay, cessation, and vanishing of the body are originally devoid of a self; furthermore, they comprehend that categories such as enemies and friends, right and wrong, originally stem from one's own mind and possess no fixed reality. Having heard the principle of the two emptinesses of persons and phenomena, and having accumulated merit such as upholding precepts, they are therefore known by the Tathāgata with the Buddha's wisdom and seen with his eye. Grasping the distinctions of the five aggregates across the three times as a whole, taking each individual aggregate to be a self—deludedly apprehending in this way is called the mark of a self. Seeing the body as continuing without interruption, asserting that it proceeds from a past self to the present, is called the mark of a sentient being. Seeing the life-faculty of a single present retribution as uninterrupted is called a living soul (jīva). Seeing that after the life-faculty is cut off, one is born again into the other six destinies in the future, is called an enduring entity (poṣa); here "person" (pudgala) replaces "living soul" (jīva).