大乘義章 6.49

6.49

六十二見，出《長阿含．梵動經》中。彼經所說，本劫本見有十八見，末劫末見有四十四，是故通合有六十二。言本劫者，過去時也。言本見者，於彼過去起常見也。言末劫者，未來時也。言末見者，於未來世起斷見也。相狀如何？如彼經說「本劫見中常論有四、常無常論有四、邊無邊論有四、種種論有四、無因而有論有二，是故通合有十八見。」常論四者，有人入定，憶識過去二十劫事，便作是言：「我入定意，見過去世二十劫中成劫壞劫，其中眾生不增不減，常聚不散，故知是常。唯此為實，餘皆妄語。」是為初見。或復有人，三昧定意，憶識過去四十劫事，便作是言：「我入定意，見過去世四十劫中成劫壞劫，其中眾生常聚不散，故知是常。唯此為實，餘皆妄語。」是為二見。或復有人，三昧定意，憶識過去八十劫事，便作是言：「我以定意，見過去世八十劫中成劫壞劫，其中眾生常聚不散，故知是常。唯此為實，餘皆妄語。」是為三見。或復有人，以捷疾智，善能觀察，作是說言：「我及世間皆悉是常。」是為四見。問曰：此四攝常盡不？答言：不盡。今此且言見二十劫四十八十，以實論之，或有眾生見於一切乃至八萬，今略不論（此一門竟）。

The sixty-two views are derived from the Brahma-jāla Sūtra in the Dīrgha Āgama. As explained in that sūtra, there are eighteen views regarding the primordial aeons and primordial views, and forty-four views regarding the subsequent aeons and subsequent views; thus combined there are sixty-two in all. 'Primordial aeons' refers to past time. 'Primordial views' refers to giving rise to eternalist views concerning that past. 'Subsequent aeons' refers to future time. 'Subsequent views' refers to giving rise to annihilationist views concerning the future. What are their characteristics? As stated in that sūtra, 'Among the views concerning the primordial aeons, there are four doctrines of eternalism, four doctrines of partial eternalism and partial non-eternalism, four doctrines of the finite and infinite, four doctrines of equivocation, and two doctrines of fortuitous origination; thus combined there are eighteen views.' Regarding the four doctrines of eternalism: someone enters samādhi and recollects events of the past twenty aeons, and thereupon says, 'With my mind in concentration, I have seen aeons of formation and aeons of destruction across twenty aeons in past times, wherein sentient beings neither increase nor decrease, but are eternally gathered without dispersing; hence I know it is eternal. Only this is real; all else is false.' This is the first view. Or again, someone, with a mind in samādhi-concentration, recollects events of the past forty aeons, and thereupon says, 'With my mind in concentration, I have seen aeons of formation and aeons of destruction across forty aeons in past times, wherein sentient beings are eternally gathered without dispersing; hence I know it is eternal. Only this is real; all else is false.' This is the second view. Or again, someone, with a mind in samādhi-concentration, recollects events of the past eighty aeons, and thereupon says, 'With my concentrated mind, I have seen aeons of formation and aeons of destruction across eighty aeons in past times, wherein sentient beings are eternally gathered without dispersing; hence I know it is eternal. Only this is real; all else is false.' This is the third view. Or again, someone, by means of swift and agile intellect, is adept at observation and speaks thus: 'Myself and the world are both entirely eternal.' This is the fourth view. Question: Do these four exhaust all [forms of] eternalism? Answer: They do not exhaust them. Here it is merely mentioned that one sees twenty aeons, forty, or eighty; to speak in terms of reality, there may be sentient beings who see all [aeons] up to eighty thousand, which is not discussed here for brevity. (This concludes the first section.)