[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721) › 7.9 # 法華義疏 7.9 法華義疏 7.9 - **Language:** Classical Chinese ### [7.9](https://indike.org/pramana/in.bauddha.taisho.1721.7.9) 二、釋名門者，然信解之名有離有合，所言離者凡有三義：一者、疑除稱信，執破名解。疑是猶預之名，信是決定旨。聲聞猶預權實、踟蹰一三，此疑既息故稱為信，即信三是權、信一為實也。執破名解者，解是了悟為義，執是迷執之名。既執三為實有，則封一為實無，此執既除是故稱解。解者解三是無、悟一為有。此釋出《注法華經》，故彼云「不疑所譬曰信，遂悔封言稱解」也。二者、信起於不信，解生於不解。不信者不信三權一實，此心遂改是故生信。信者信三為權、信一為實，雖復信三為權，未解所以權，雖信一為實，未悟所以實，今遂悟所以權、遂解所以實，故名為解。此即信在其初、解在其後。故《智度論》云「信為能入、智為能度」，即其證也。然初信非無有解，但解淺故名信；後解非無有前信，信深故名解。三者、信破邪見，解破無明，故《涅槃經》云「有信無慧則長無明，有慧無信則長邪見」。今有信故破邪見，有解故破無明，則二法相資也。但此義難明，今更以四句釋之。一、信而不解，雖復虛心信受而未能解，謂鈍根正見人也。二者、解而不信，謂利根邪見人也。三、亦信亦解，謂正見利根人也，即四大聲聞也。四、不信不解，謂鈍根邪見人也。 > Second, regarding the section on explaining the name: the designation "belief and understanding" has both separate and combined meanings. As for the separate meanings, there are three in total: First, the removal of doubt is called "belief", and the shattering of clinging is called "understanding". Doubt is a term for hesitation; belief is the intention of certainty. The śrāvakas hesitated between the provisional and the real, wavering between the one and the three; when this doubt ceased, it was called "belief"—that is, believing that the three are provisional and believing that the one is real. The shattering of clinging is called "understanding": understanding has the sense of awakening; clinging is the term for delusion and attachment. Once they clung to the three as real existence, they were fixated on the one as real non-existence; when this clinging was removed, it was therefore called "understanding". Understanding means understanding that the three do not exist and awakening to the fact that the one exists. This explanation comes from the Zhu Fahua jing (Commentary on the Lotus Sūtra), which accordingly says: "Not doubting what is illustrated by the parable is called 'belief'; repenting of one's fixations is called 'understanding'." Second, belief arises from non-belief, and understanding is generated from non-understanding. Non-belief means not believing in the provisionality of the three and the reality of the one; when this mind was altered, belief arose. Belief means believing that the three are provisional and believing that the one is real. Although they believed that the three are provisional, they did not yet understand why they are provisional; although they believed that the one is real, they had not yet awakened to why it is real. Now they have awakened to why they are provisional and understood why it is real, so it is called "understanding". Thus belief is at the beginning, and understanding is at the end. Therefore the Mahāprajñāpāramitopadeśa says: "Belief is that which enables entry; wisdom is that which enables crossing over," which is its verification. However, initial belief is not devoid of understanding, but because the understanding is shallow it is called belief; subsequent understanding is not devoid of the earlier belief, but because the belief is deep it is called understanding. Third, belief breaks false views, and understanding breaks ignorance. Therefore the Nirvāṇa Sūtra says: "Having belief without wisdom increases ignorance; having wisdom without belief increases false views." Now, having belief breaks false views, and having understanding breaks ignorance; thus the two factors assist each other. But this meaning is difficult to explain clearly, so it is now further explained with four propositions: 1. Believing without understanding: although with a humble mind one accepts with belief, one cannot yet understand; this refers to people of dull faculties with right views. 2. Understanding without believing: this refers to people of sharp faculties with false views. 3. Both believing and understanding: this refers to people of sharp faculties with right views, namely the four great śrāvakas. 4. Neither believing nor understanding: this refers to people of dull faculties with false views. > — English (machine translation) (machine translation) - [Previous: 7.8](https://indike.org/pramana/in.bauddha.taisho.1721.7.8) - [Next: 7.10](https://indike.org/pramana/in.bauddha.taisho.1721.7.10) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1721.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.7.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.7.9](https://indike.org/pramana/in.bauddha.taisho.1721.7.9) · Pramāṇa