大乘義章 6.56

6.56

非有想非無想中八者，對色有四，對邊無邊復有四種，故有八也。色中四者，我此終後，有色、非有想非無想，是為初見。無色、非有想非無想，是為二見。亦有色亦無色、非有想非無想，是為三見。非有色非無色、非有想非無想，是為四見。邊中四者，我此終後，有邊、非有想非無想，是為初見。無邊、非有想非無想，是為二見。亦有邊亦無邊、非有想非無想，是為三見。非有邊非無邊、非有想非無想，是為四見。以其非有非無想故，不可說為苦樂等四。又以非想非無想故，不可說為一與若干、小與無量。問曰：何故不說亦有亦無想乎？理實應有。若更說之，不異前二，所以不說。若說亦有，不異初門；若說亦無，不異第二。是故不論（此三門竟）。

Regarding the eight within neither perception nor non-perception: pairing with form there are four, and pairing with finite and infinite there are further four kinds, so there are eight. The four regarding form: 'After my death here, [the self] has form and is neither percipient nor non-percipient,' which is the first view. 'It is formless and is neither percipient nor non-percipient,' which is the second view. 'It both has form and is formless and is neither percipient nor non-percipient,' which is the third view. 'It neither has form nor is formless and is neither percipient nor non-percipient,' which is the fourth view. The four regarding finite: 'After my death here, it is finite and is neither percipient nor non-percipient,' which is the first view. 'It is infinite and is neither percipient nor non-percipient,' which is the second view. 'It is both finite and infinite and is neither percipient nor non-percipient,' which is the third view. 'It is neither finite nor infinite and is neither percipient nor non-percipient,' which is the fourth view. Because it is neither percipient nor non-percipient, one cannot speak of the four such as suffering and pleasure. Furthermore, because it is neither percipient nor non-percipient, one cannot speak of one and diverse, or limited and immeasurable. Question: Why is it not spoken of as both percipient and non-percipient? In principle, it truly should exist. If one were to speak of it further, it would not be different from the previous two; therefore, it is not spoken of. If one speaks of it as also having [perception], it is not different from the first section; if one speaks of it as also lacking [perception], it is not different from the second. For this reason, it is not discussed (this concludes the third section).