金剛般若經贊述 1.163

1.163

無著釋稍不同，謂取我自體相續名為我，我所取為眾生想，此二我即及我所也。謂我乃至壽住取為命相，展轉趣餘趣取為人想，解云，彼說壽者，此說為人也。上來四執妄情謂有，總了為空，故云無我相等也。

Asaṅga's explanation is slightly different: grasping the continuity of one's own substance as a self is called "self"; that which is grasped by the self is taken as the notion of a "sentient being"—these two are the self and what belongs to the self. Grasping the self as abiding up to the end of life is taken as the mark of a "living soul"; its transmigrating from one destiny to another is taken as the notion of a "person." In explanation, what that [text] calls a "living soul," this text calls a "person." The above four attachments, deludedly held by mundane sentiment to exist, are all comprehended to be empty; therefore it says "no mark of a self," and so forth.