一常句。外道計過去之我，即為今我，相續不斷，執之為常，即墮於常見，是名常句。二無常句。外道計我今世始生，不由過去之因，執為無常，即墮於斷見，是名無常。三亦常亦無常句。外道於上二句皆見有過失，便計我是常，身是無常，若爾則離身即無有我，此亦成過，此名亦常亦無常。四非常非無常句。外道計身有異故非常，我無異，故非無常，若爾則離身亦無有我，此亦成過，是名非常非無常句。見華嚴大疏十六。
The four tenets held by various non-Buddhist schools: (1) the permanence of the ego, i. e. that the ego of past lives is the ego of the present; (2) its impermanence, i. e. that the present ego is of independent birth; (3) both permanent and impermanent, that the ego is permanent, the body impermanent; (4) neither permanent nor impermanent; that the body is impermanent but the ego not impermanent.
一四句執 即以「四句法」之形式來分類印度古代之外道對「常」與「無常」所執著之見解。(1)常句，即墮於「常見」之見解，如外道妄執過去之我為今日之我，相續不斷，執以為常。(2)無常句，即墮於「斷見」之見解，如外道妄執我今世始生，不由過去之因，而執為無常。(3)亦常亦無常句，外道於上二句皆見有過失，便主張「我是常，身是無常」，如此，則離身即無有我，故仍屬偏執之見解。(4)非常非無常句，外道以身有異故說非常，以我無異故說非無常，如此，則離身亦無有我，故仍有偏失。〔華嚴大疏卷十六〕p2180