金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.56

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經。是諸眾生無復我相人相眾生相壽者相　後文釋也。此復有二。先釋離我相。後釋離法相。此文初也。問。我等四相通名我執。有何差別建立四名。答。不觀三世差別之異。總執為我名為我相。計現在蘊有續。前義名眾生相。計現在蘊。一期住因名壽者相。計現在蘊趣。後六通名為人相。由斯差別故名四種。

[Sūtra:] "These sentient beings no longer have the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a soul." The subsequent text explains it. This again has two parts: first, explaining freedom from the notion of a self, and next, explaining freedom from the notion of dharmas. This passage is the first. Question: The four notions such as self are all collectively called clinging to self; what differences are there to establish four names? Answer: Not observing the distinctions among the three periods of time and collectively clinging to a self is called the "notion of a self." Postulating that the present aggregates have a continuity, based on the previous meaning, is called the "notion of a sentient being." Postulating that the present aggregates are the cause for remaining through a single lifetime is called the "notion of a soul." Postulating that the present aggregates tend toward the subsequent six destinies is called the "notion of a person." Due to these differences, they are called four kinds.