華嚴經內章門等雜孔目章 2.41

2.41

六十二見者，不知色陰起十二見，謂常、無常、亦常亦無常、非常非無常；有邊、無邊、亦有邊亦無邊、非有邊非無邊；如來滅後，如去、不如去、亦如去亦不如去、非如去非不如去。麁我與陰一、陰滅我亦滅，是無常義。細我與陰異、陰滅我不滅，是常義。餘義準之。麁我與陰一，隨陰滅故，不如來時去。細我與陰異，陰滅時還如來時去。一陰有十二，五陰成六十，加根本斷常成六十二。若據小乘，即是煩惱使。若據初教，見義即空。若據終教，即如即實。何以故？無所可滅故。若據一乘，不說自體，但論其用，所迷義眾多，能迷用亦大。又攝前三乘小義，即是於一乘。何以故？為一乘教所目故。

Regarding the sixty-two views, not understanding the aggregate of form gives rise to twelve views: eternal, impermanent, both eternal and impermanent, neither eternal nor impermanent; bounded, boundless, both bounded and boundless, neither bounded nor boundless; after the Tathāgata passes away, departing as [such], not departing as [such], both departing and not departing as [such], neither departing nor not departing as [such]. The coarse self being identical with the aggregate, such that when the aggregate perishes the self also perishes, is the meaning of impermanence. The subtle self being different from the aggregate, such that when the aggregate perishes the self does not perish, is the meaning of permanence. The remaining meanings should be understood accordingly. The coarse self is identical with the aggregate, so perishing along with the aggregate, it does not depart as it came. The subtle self is different from the aggregate, so when the aggregate perishes, it returns departing as it came. One aggregate has twelve; the five aggregates make sixty; adding the fundamental [views of] annihilation and permanence makes sixty-two. If based on the Hīnayāna, these are defilement-proclivities. If based on the initial teaching, the meaning of views is just empty. If based on the final teaching, they are just suchness, just reality. Why? Because there is nothing to be eliminated. If based on the Ekayāna, it does not speak of their self-nature, but discusses only their function: that which is deluded about has many meanings, and the functioning that is capable of deluding is also vast. Furthermore, subsuming the aforementioned Hīnayāna and Triyāna meanings, they are simply in the Ekayāna. Why? Because they are designated by the Ekayāna teaching.