Chinese
稍微进入（正）行（道）者，称为具道，是远远超越世间凡夫的。 因此，世间那些被宗义（哲学）所转变心念的人，他们自己由推理所建立，且无法超越的，称为“宗义”，并认为宗义才是真实。而世间所普遍认知的，则不一定是真实，他们这样说。 如此，《入行论》（Bodhicaryavatara）中也说： 世间人见实相， 亦证真实性。 非如幻化般， 此中瑜伽士与世间争论。 在宣说宗义（哲学）中，有像增上生乘（Abhyudaya-yāna）等正见，也有执持常断（eternalism and nihilism）等非正见，种类繁多。 贤足论师（Sthiramati）说： 有五百七十种见地； 《燃辩论》（Tarka-jvālā）中说，见地根本有一百一十种，从中分出三百六十三种； 《一切集要智慧心要》（Ye shes snying po kun btus）的解释中，有六十六种奇特见地；(168b) 《梵网经》（Brahmajāla Sūtra）中，有六十二种见地； 《大出世间经》（Ngangpa Cherjung Gi Do）中，有二十八种非圣见； 《大乘信受修习经》（Mahāyāna-śraddhā-bhāvanā-sūtra）中，说有二十六种恶见； 此外，在五蕴（kāya-dṛṣṭi）中有二十种见地；在思辨（tarka-vicāra）见地中，有十六种外道（pāṣaṇḍa）说法；在无记（avyākṛta）见地中，有十四种；在执边（anta-grāha-dṛṣṭi）见地中，有八种、四种或两种，这都表明了许多非正见。 在三恶趣、以及大多数天人等无数亿万凡夫世间中，进入宗义（哲学）之道者，仅是寥寥无几。 其中，进入下等（宗义）者最多，而进入上等（宗义）者则最少。 觉沃杰（Atisha Dipankara）说：“如今在印度，在百百（万）个精通外道宗义的人中，只有一个了解毗婆沙宗（Vaibhāṣika）宗义的人。在百百（万）个了解毗婆沙宗（Vaibhāṣika）的人中，只有一个了解经部宗（Sautrāntika）的人。在百百（万）个了解经部宗（Sautrāntika）的人中，只有一个了解唯识宗（Cittamātra）中行相真实（ākāra-satyatā）的人。在百百（万）个了解唯识宗（Cittamātra）中行相真实（ākāra-satyatā）的人中，只有一个了解唯识宗（Cittamātra）中行相虚假（ākāra-mṛṣā）的人。在百百（万）个了解唯识宗（Cittamātra）中行相虚假（ākāra-mṛṣā）的人中，只有一个了解中观自续派（Madhyamaka-svātantrika）的人。在百百（万）个了解中观自续派（Madhyamaka-svātantrika）的人中，只有一个了解月称（Candrakīrti）宗轨（Prāsaṅgika-Madhyamaka）的人。”
English
Those who enter (the right) conduct even slightly are called "endowed with the path," and they are far superior to ordinary worldly beings. Therefore, those in the world whose minds have been transformed by philosophical tenets (Grub mtha', Siddhānta) are those who assert that what is established by their own reasoning and cannot be transcended is called a "tenet," and that alone is truth. They say that what is widely known in the world is not necessarily true. Thus, it is also said in the *Bodhicaryavatara* (Introduction to the Bodhisattva's Way of Life): Worldly beings perceive phenomena, And also realize their true nature. Since they are not like an illusion, Here, the yogi disputes with the world. Among those who propound tenets, there are many correct views, such as those of the Vehicle of Higher States (Abhyudaya-yāna), and also many incorrect views, such as grasping at eternalism and nihilism. Venerable Sthiramati said: There are five hundred and seventy views; From *Tarka-jvālā* (Blazing Logic/Debate), there are one hundred and ten root views, and from these, three hundred and sixty-three branches; From the commentary on *Ye shes snying po kun btus* (Collected Essence of Wisdom), there are sixty-six wondrous views; (168b) From the *Brahmajāla Sūtra* (Brahma's Net Sūtra), there are sixty-two views; From the *Ngangpa Cherjung Gi Do* (Sutra of the Great Manifestation, which some interpret as the Mahāparinirvāṇa Sūtra), there are twenty-eight unholy views; From the *Mahāyāna-śraddhā-bhāvanā-sūtra* (Sutra on the Cultivation of Faith in the Mahayana), twenty-six bad views are mentioned; Furthermore, there are twenty views concerning the aggregates (kāya-dṛṣṭi); from the views of speculative investigation (tarka-vicāra), there are sixteen assertions of externalists (pāṣaṇḍa); from the undetermined views (avyākṛta), there are fourteen; and from the views grasping at extremes (anta-grāha-dṛṣṭi), there are eight, four, or two, indicating that many incorrect views are explained. Among the hundreds of thousands of ordinary worldly beings, including those in the three lower realms and most gods and humans, those who have entered the path of philosophical tenets are extremely few. Among these, those who have entered the lower and lower (tenets) are very many, while those who have entered the higher and higher (tenets) are very few. Atisha Dipankara said: "Nowadays in India, among hundreds of hundreds (millions) of those skilled in non-Buddhist tenets, there is only one who understands the Vaibhāṣika tenet. Among hundreds of hundreds (millions) of those who understand Vaibhāṣika, there is only one who understands Sautrāntika. Among hundreds of hundreds (millions) of those who understand Sautrāntika, there is only one who understands the Cittamātra with true aspects (ākāra-satyatā). Among hundreds of hundreds (millions) of those who understand Cittamātra with true aspects, there is only one who understands Cittamātra with false aspects (ākāra-mṛṣā). Among hundreds of hundreds (millions) of those who understand Cittamātra with false aspects, there is only one who understands the Svātantrika-Madhyamaka. Among hundreds of hundreds (millions) of those who understand Svātantrika-Madhyamaka, there is only one who understands the system of Candrakīrti (Prāsaṅgika-Madhyamaka)."