金剛般若經旨贊 1.60

1.60

經。是諸眾生至非法相　贊曰。此第二答也。文中二節。初我後法。然初我相。有總有別。總謂四種。皆名為我。皆執諸蘊有主宰故。別謂四蘊。於三世蘊。總別分別。執我等故。若約三世差別五蘊。總執主宰。名為我相。執過去我是今世我。多生不斷。名眾生相。執現在我一期命住。是我之壽。是名壽者相。執我當來復生異道。數取趣故。名為人相。以梵語云補特伽羅。俗語目人典數取趣。經依俗譯。論依典文。故生異道。以釋人相。故論釋此四相頌云。

Sūtra: “These sentient beings […] up to: marks of non-dharma.”
Commentary: This is the second part: the answer. Within the text there are two sections: first, self; afterward, dharmas. Now, the first, the mark of self, has a general and a specific aspect. In general, all four kinds are called “self,” because all of them cling to the aggregates as having a sovereign controller. Specifically, with respect to the aggregates of the three times, they generally and specifically discriminate and cling to self and so forth. If one generally clings to a sovereign controller across the differentiated five aggregates of the three times, it is called the “mark of self.” Clinging to the past self as the present self, continuing unbroken across multiple lifetimes, is called the “mark of a sentient being.” Clinging to the present self enduring for a single lifespan as one’s life is called the “mark of life-span.” Clinging to one’s self going on to be reborn in other destinies in the future, as that which repeatedly takes rebirth in destinies, is called the “mark of a person.” For in Sanskrit it is called pudgala, which in vernacular parlance refers to a person, while in canonical literature it means “one who repeatedly takes rebirth in destinies.” The sūtras follow the vernacular translation, while the treatises follow the canonical texts; hence, “being reborn in other destinies” is used to explain the mark of a person. Therefore, the treatise explains these four marks with a verse, saying: