說無垢稱經疏 4.500

4.500

贊曰：九答。六十二見有多文，或有我見我所見為本，於一一蘊皆執為我，皆有三所，謂是我瓔珞、是我童僕、是我窟宅。由分別行緣蘊不分別所起處，成此二十句。二十句中，五是我見、十五句是我所見。三世五蘊各執二十，成六十種，并本二種有六十二。又有經言「六十二見，二見所攝：一邊見、二邪見。邊見攝四十七，謂四邊常論、四一分常論、有相十六論、無相有八、非有相非無相亦八，此四十見常見攝。七斷滅論，斷見攝。故成四十七，邊見所攝。邪見攝十五，謂四有邊論、四不死矯亂、二無因論、五現法涅槃論。」此等門義，皆如別章，恐繁不述。由此妄見，執諸法有。執心既妄，故知境空。雖知空，遍由五見。其六十二，數多妄甚，且偏說之，亦無過也。

Commentary: The ninth [exchange] is the answer. Regarding the sixty-two views, there are multiple texts. In some, the view of self and the view of what belongs to a self are taken as the root: grasping each of the aggregates as self, each possesses three belongings—namely, being my garland, being my servant, and being my dwelling. Because discriminatory mental activities objectify the aggregates without discerning where they arise, these twenty propositions are formed. Among these twenty propositions, five are views of self and fifteen are views of what belongs to a self. Grasping each of the five aggregates throughout the three periods of time in twenty ways produces sixty kinds; together with the two root views, there are sixty-two. Furthermore, another sūtra states: 'The sixty-two views are subsumed under two views: first, extreme views; second, wrong views. Extreme views subsume forty-seven: namely, four theories of eternalism at the extremes, four theories of partial eternalism, sixteen theories of having perception, eight of lacking perception, and eight of neither having perception nor lacking perception—these forty views are subsumed under eternalist views. Seven theories of annihilationism are subsumed under annihilationist views. Thus they constitute forty-seven, subsumed under extreme views. Wrong views subsume fifteen: namely, four theories of finitude, four of immortal equivocation, two of fortuitous origin, and five theories of nirvāṇa in the present life.' The meanings of these categories are all as set forth in separate treatises; for fear of verbosity, I do not elaborate them here. Due to these false views, one grasps all dharmas as existent. Since the grasping mind is false, one knows that the objects are empty. Although known to be empty, this is universally through the five views. Because the sixty-two are numerous and extremely false, speaking exclusively of them here is also without fault.