金剛般若經贊述 1.105

1.105

無著論云有想、無想等境界所攝別故者，謂觀此三為境界故。有想者謂七有想，無想者謂五無想，非想非無想者除前二，此依有宗釋。大乘解者謂，識處名有想，無所有處名無想，無少所有第三非想者非前識處故，非非想者非前無少所有處故也。餘如論易詳。又論問云，彼卵生等四如何得入無餘涅槃？答有三因緣故，謂「難處生者待時故」者，謂彼答意云，卵生等難處眾生，待出難處時即令入，無妨也。

As for Asaṅga's treatise stating, 'Because they are distinguished by the spheres of perception, non-perception, and so on that subsume them,' it means this because one contemplates these three as spheres. 'Those with perception' refers to the seven [abodes of consciousness] with perception; 'those without perception' refers to the five [places] without perception; 'those with neither perception nor non-perception' excludes the previous two. This is explained according to the Sarvāstivāda school. The Mahāyāna explains: the sphere of consciousness is called 'with perception'; the sphere of nothingness is called 'without perception'; regarding the third, neither perception nor non-perception, 'neither perception' means it is not the former sphere of consciousness, and 'nor non-perception' means it is not the former sphere of nothingness. The rest is easy to understand from the treatise. Furthermore, the treatise asks: 'How can those four [types of birth], egg-born and the rest, enter into nirvāṇa without remainder?' It answers that there are three conditions; as for 'those born in difficult states await the proper time,' the meaning of that answer is that sentient beings in difficult states such as egg-born await the time when they exit the difficult states, and then [the bodhisattva] causes them to enter [nirvāṇa], without obstruction.