1. four kinds of eternalism, śaśvat dṛṣṭi 常論 (四種);
2. four kinds of dualistic eternalism and non-eternalism, ekatya śaśvat dṛṣṭi 亦常亦無常論(四種);
3. four views of the world being finite or infinite, antānanta dṛṣṭi 邊無邊論 (四種);
4. four kinds of equivocation, amara vikṣepa vāda 種種論 (四種);
5. two doctrines of non-causality, adhicca samutpāda vāda 無因而有論(二種).

There were also śramaṇas and brāhmaṇas, who, speculating on the future, adhered to and asserted their wrong views in five categories of forty-four ways, namely:

1. sixteen kinds of belief in the existence of cognition (saṃjñā) after death, uddharma āghātanika saṃjñā vāda 有想論 (十六種);
2. eight kinds of belief in the nonexistence of cognition after death, uddharma āghātanika asaṃjñi vāda 無想論 (八種);
3. eight kinds of belief in the existence of neither perception nor non-perception after death, uddharma āghātanika naivasaṃjñā nāsaṃjñā vāda 非有想非無想論 (八種);
4. seven kinds of belief in annihilation, uccheda vāda 斷滅論 (七種);
5. five kinds of mundane nirvana as realizable in this very life, dṛṣṭa dharma nirvāṇa vāda 現在泥洹論 (五種).

Other versions of the sixty-two can be found in the Vimalakīrti-nirdeśa-sūtra 維摩經, the Mahāparinirvāṇa-sūtra, the Abhidharmakośa-bhāṣya 倶舍論 and others (Skt. dvāṣaṣṭi-dṛṣṭi, dvāṣaṣṭi dṛṣṭayaḥ; Tib. lta bar gyur pa drug cu rtsa gnyes).