法華玄論 10.6

10.6

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.