法華玄論 10.6

10.6

印師釋：「十二位中初三種是從初地通至七地，旋陀羅尼是八地，轉不退輪為九地，轉清淨法輪為十地。又其八生者，從初地至六地。其四生者，是七地終心。三生是八地，二生為九地，一生為十地。亦約惑以明生數，謂四住地惑名為四生，習氣為第五生，三無知即三品為三生，都是八分為八生，故對其次第位如向敘也。」評曰：印師釋則是二周明十地得益義。從初三位至清淨法輪，此一周明十地得益也。從八生至一生，復一周明十地得益。但前據所得、後約所離，故有兩周而意無異。今謂於文為繁。所以然者，十地得益既無異，但列一便足，何繁再陳耶？譬如已說小乘得法眼淨為一位，後說遠塵離垢復為一位者，義則繁矣。

Master Yin explains: "Among the twelve stages, the first three kinds span from the first bhūmi through to the seventh bhūmi; the revolving dhāraṇī is the eighth bhūmi; turning the irreversible wheel is the ninth bhūmi; and turning the pure wheel of Dharma is the tenth bhūmi. Furthermore, the eight rebirths are from the first bhūmi to the sixth bhūmi. The four rebirths are the final mind of the seventh bhūmi. Three rebirths are the eighth bhūmi, two rebirths are the ninth bhūmi, and one rebirth is the tenth bhūmi. He also clarifies the number of rebirths in terms of afflictions, stating that the afflictions of the four stages of clinging are called four rebirths; karmic predispositions (vāsanā) are the fifth rebirth; and the three ignorances, being three grades, constitute three rebirths. Altogether there are eight divisions, making eight rebirths; hence their sequential stages correspond to what has been described above."
Critique: Master Yin's explanation amounts to explaining the meaning of the benefits attained on the ten bhūmis in two cycles. From the first three stages up to the pure wheel of Dharma, this is one cycle explaining the benefits attained on the ten bhūmis. From eight rebirths down to one rebirth is another cycle explaining the benefits attained on the ten bhūmis. However, the former relies on what is attained, while the latter is concerned with what is relinquished; thus there are two cycles, but their import is not different. I now consider this to be textual redundancy. Why is this so? Since the benefits attained on the ten bhūmis are not different, listing them once would be sufficient; why redundantly set them forth again? It is just like first saying that the Hīnayāna's attainment of the purification of the Dharma-eye is one stage, and then later saying that becoming free from defilement and shedding impurities is yet another stage: the meaning becomes redundant.