大方廣圓覺修多羅了義經略疏 2.722

2.722

統唯我相，但由展轉約義，故有四名。四名復有二相：一迷識境、二迷智境。初者，謂取自體為我；計我展轉趣於餘趣為人；計我盛衰、苦樂種種變異相續為眾生；計我一報命根不斷而住為壽者。如《金剛》兩論所說。迷智境者，即此經說，至文當知。

In sum, they are only the mark of self. Yet, according to successive shades of meaning, four terms are established. These four terms further have two kinds of marks: first, delusion regarding the realm of consciousness; second, delusion regarding the realm of gnosis. As for the first: grasping one's own entity is taken to be the 'self'; reckoning this self as proceeding successively toward other destinies is taken to be the 'person'; reckoning this self as undergoing various changes and continuities of prosperity, decline, suffering, and pleasure is taken to be the 'sentient being'; reckoning this self as abiding without severance across the life-faculty of a single retribution is taken to be the 'living soul'. This is as explained in the two treatises on the Diamond Sūtra. As for delusion regarding the realm of gnosis, that is what is spoken of in this sūtra, which will become clear when reaching the text.