法華文句記 5.37

5.37

「次見濁者」下釋見濁，但別舉二見，餘依《大品》。「十六知見」等，二見攝諸見盡，況復十六及六十二耶？「無人謂有」人身見也。「有道謂無道」邪見也。又應反此句云，無道謂有道，戒取也。所通非勝，即見取也。偏執有無，即邊見也。十六知見具如《法界次第》。六十二見有三不同，若作三世五陰各計四句，謂過去如去等，現在常無常等，未來邊無邊等，并斷常二為六十二，秖是有無二見屬邊見邪見所攝，若色大我小等四以四歷五陰三世六十并有無二，此但身邊所攝。若本劫本見等六十二，則斷常邊邪戒取等攝。若作五陰各計我所，一一我所各各有三，謂瓔珞僮僕窟宅等。四陰十二并我十三，五陰互論即六十五，此但在我及以我所。若《婆沙》使揵度中歷十二入十八界，一一有六十五，乃至無色亦然。無色界中但隨義減色，總此諸見遍一切處及一切法，故云羅網及稠林等。

From 'Next, regarding the view defilement' onward, it explains the view defilement, merely citing two views separately, the rest following the Pañcaviṃśatisāhasrikā Prajñāpāramitā. Regarding 'sixteen notions and views' and so forth: two views subsume all views completely, so how much more the sixteen and the sixty-two? 'Calling non-man man' is the view of individuality (satkāyadṛṣṭi). 'Calling that which has the path non-path' is wrong view. Moreover, one should reverse this phrase to say 'calling non-path that which has the path,' which is the adherence to rules and rituals (śīlavrataparāmarśa). Taking what is not superior to be superior is the adherence to views (dṛṣṭiparāmarśa). One-sidedly clinging to existence and non-existence is extreme view (antagrāhadṛṣṭi). The sixteen notions and views are fully explained in the Fajie cidi. The sixty-two views have three differences: If one constructs four propositions for each of the five aggregates across the three periods of time—saying past 'such gone' and so forth, present permanent, impermanent, and so forth, future finite, infinite, and so forth, together with annihilation and permanence, making sixty-two—these are simply views of existence and non-existence subsumed under extreme view and wrong view. If taking form as great and self as small and so forth, applying four to the five aggregates across the three periods of time makes sixty, plus the two of existence and non-existence, these are subsumed merely under individuality and extreme [views]. If it is the sixty-two views such as original kalpas and original views, they are subsumed under annihilation, permanence, extreme, wrong, and adherence to rules and rituals. If one constructs 'what belongs to the self' for each of the five aggregates, each 'what belongs to the self' having three—namely, ornaments, servants, and dwellings—four aggregates make twelve, plus the self make thirteen; mutually applied to the five aggregates, this makes sixty-five, which are merely in the self and what belongs to the self. If in the fetters section of the Mahāvibhāṣā, traversing the twelve sense bases and eighteen elements, each has sixty-five, and so forth up to the formless realm as well. In the formless realm, form is simply subtracted according to the principle. Aggregating these views, they pervade all places and all dharmas; hence they are called nets, thickets, and so forth.