The 62 Ditthi are shortly followed ; (1)The Past :①Loka or ?tman(atta) is eternal. ②Loka or ?tman(atta) is eternal and is not eternal. ③Loka or ?tman(atta) is limited and is unlimited. ④Loka or ?tman(atta) is neither eternal nor is not eternal. ⑤Loka or ?tman(atta) come into existence naturally (2)The Future : ①?tman(atta) exist with Saññā ②?tman(atta) exist without Saññā ③?tman(atta) nethier exist with Saññā nor exist without Saññā. ④?tman(atta) disapear after death. (3) The present : We can attain the Nibbāna by Kāma or Jhāna.
These 62 Di??hi are very similar but differ a little with 10avyākata of Cū?amālu?kyaputta-Sutta. First in this Brahmajāla-Sutta the contents appear with the time importantly, and did not explain about Tahāgata. We think that these points is mentioned among the discuss of various Avyākata. These 62 Di??hi explain 10 or 14 Avyākata(abyā-) etc. in other suttas, and those don't make an answer because it does not guide to the Nibbāna. Thus Buddha said that We can explain only Four Ariya-sacca because only these really give the benefit, is the begin of the Brahma-cariya, lead to a dislike of the Secularism and guide to the Nibbāna. We can see that it explain similarly in the Aggañña-Sutta with the Brahmajāla-Sutta. These 62 Di??hi in the Brahmajāla-Sutta are the Micchā-di??hi of the Bāhirakas. Buddha is silent by the Majjhima-pa?ipadā that denies Sassata-Vāda and Uccheda-Vāda on the Past and Future because the Micchā-di??hi does not guide to the Sammā Vimutti-Nibbāna. The Avyākata is a form of the speech's stoppage that does not explain about the infelicitous question, that is, that does not profit to guide the Nibbāna. The language is started from the mind, thus Buddha kept the silence which is a form of the thought's stoppage because what does not profit to guide the Nibbāna is the meaninglessness. And first of all We should analyze a meaning of the Nibbāna because the division between Avyākata and Vyākata is whether it guide to the Nibbāna. By the way it is interesting that Avyākata is related with the theory of Time. It is very interesting that Confucius kept the silence about the magic-power etc. as Buddha's "Avyākata". And Western philosopher Wittgenstein, Ludwig Josef Johann(1889.4.26~ 1951.4.29) also said that "We must become silent what is not the possibility of talking." Thus We can know a mention about the Truth that is identical in all times and places.
