These are enumerated in the Brahmājāla­sūtra and in the Dighanikāya and consist of all views other than the “right view” of the absence of self. All sixty-two fall into either one of the two categories known as the “two extremisms:” “eternalism” (sāśvatavāda) and “nihilism” (ucchedavāda).

These are enumerated in the Brahmajālasūtra (Toh 352) and in the Dīghanikāya and consist of all views other than the “right view” of the absence of self. All sixty-two fall into one of the two categories known as the two extremisms: “eternalism” (sāśvatavāda) and “nihilism” (ucchedavāda).

The sixty-two false views, as enumerated in the Brahma­jāla­sūtra (Toh 352), comprise eighteen speculations concerning the past, based on theories of eternalism, partial eternalism, extensionism, endless equivocation, and fortuitous origination, as well as forty-four speculations concerning the future, based on percipient immortality, non-percipient immortality, neither percipient nor non-percipient immortality, annihilationism, and the immediate attainment of nirvāṇa in the present life.

A typology of erroneous beliefs about the nature of reality, often grouped into views of eternalism, nihilism, and their combinations.

The sixty-two false views, as enumerated in the Sūtra of the Net of Brahmā (Bodhi (1978)), comprise eighteen speculations concerning the past, based on theories of eternalism, partial eternalism, extensionism, endless equivocation, and fortuitous origination, as well as forty-four speculations concerning the future, based on percipient immortality, nonpercipient immortality, neither percipient nor nonpercipient immortality, annihilationism, and the immediate attainment of nirvāṇa in the present life. See also Dorje 2012: pp. 502–3.