妙法蓮華經玄贊 6.246

6.246

釋名者，略有四門：一除疑名信、破迷名解。「解」音鞵買反。四人昔疑自不作佛，故於菩提心不喜樂，便於正覺亦不能悟，由斯在坐身體疲懈。既聞喻說同前鶖子，疑悔皆除，故稱信解。信即忍欲之淨心，解乃印希之妙智。信已作佛，解佛說意。二信除不信、解破不解。昔即解三而不信一，或信三而不解一；今乃解一而亦信三，解三而亦信一。心淨復知，故名信解。信即能了之心淨，解乃所達之理明。解深信淺，初後並說。由信故為入大乘之基，由解故作證真宗之本，兩能雙舉故名信解。信即印順所聞之名，解乃悟趣權實之稱，於權於實俱信俱解。三信顯由他，解明自悟。前云其餘聲聞信佛語故隨順此經，非己智分，故顯由佛四人方信。既有信已自比解生，故名信解。信則順他以心淨，解乃顯己而能知於人。於法並信並解。四信、解二言各有所簡。鈍根正見信而不解，利根邪見解而不信，利根正見亦信亦解，鈍根邪見不信不解。又初心凡夫信而未解，十地菩薩證解已信，地前趣入由信而解，一闡提輩不信不解。今為雙簡，是信之解，非信不解、非解不信，信而解故名為信解。皆取第三句。信者定趣之淨心，解乃悟會之深智。於教於理俱信俱解，是比解故。隨增義者解教實權之趣、信歸一乘之旨，於理未證故不說解。以義通論俱緣教理，亦信亦解持業為名。

Regarding the explanation of the title, there are briefly four points: First, eliminating doubt is called faith, and shattering confusion is called understanding. 'Understanding' (jie) is pronounced xie-mai. The four men formerly doubted that they themselves would become buddhas; therefore, their minds did not delight in bodhi, and consequently they were also unable to awaken to right enlightenment, whereby sitting in their seats their bodies became fatigued and weary. Having now heard the exposition of the parable, identical to Śāriputra before them, their doubts and regrets were entirely dispelled, hence it is called 'Faith and Understanding'. Faith is the pure mind of endorsement and desire; understanding is the wondrous wisdom that confirms and aspires. Having faith that they have already become buddhas, they understand the intention of the Buddha's discourse. Second, faith eliminates disbelief, and understanding shatters lack of understanding. Formerly, they understood the three but did not believe in the one, or believed in the three but did not understand the one; now, they understand the one and also believe in the three, and understand the three and also believe in the one. The mind is purified and moreover realizes, hence it is called 'Faith and Understanding'. Faith is the purity of the mind capable of comprehension; understanding is the clarity of the principle that is attained. Understanding is deep and faith is shallow; both the beginning and the end are stated together. Through faith it serves as the foundation for entering the Mahāyāna; through understanding it serves as the basis for realizing the true principle; because both capabilities are presented together, it is called 'Faith and Understanding'. Faith is the name for confirming and according with what is heard; understanding is the designation for awakening to and proceeding toward the provisional and the real; toward both the provisional and the real they both believe and understand. Third, faith manifests from another; understanding clarifies self-awakening. Previously it said that the other śrāvakas, because they believe the Buddha's words, accord with this sūtra, which is not within their own share of wisdom; this shows that only owing to the Buddha do the four men come to have faith. Having already attained faith, understanding of oneself arises through comparison; therefore it is called 'Faith and Understanding'. Faith accords with another so that the mind is purified; understanding manifests oneself so that one can know others. Toward the Dharma they both believe and understand. Fourth, the two words 'faith' and 'understanding' each have their exclusions. Those with dull faculties and right views have faith but not understanding; those with sharp faculties and wrong views have understanding but not faith; those with sharp faculties and right views have both faith and understanding; those with dull faculties and wrong views have neither faith nor understanding. Furthermore, ordinary beings at the initial stage have faith but not yet understanding; bodhisattvas of the ten grounds, having realized understanding, already have faith; those who enter prior to the grounds proceed from faith to understanding; the class of icchantikas has neither faith nor understanding. Here, to exclude both, it is the understanding of faith, not faith without understanding, nor understanding without faith; because of understanding with faith, it is named 'Faith and Understanding'. Both take the third proposition. Faith is the pure mind of definitive inclination; understanding is the profound wisdom of awakening and realization. Toward the teaching and toward the principle, they both believe and both understand, because it is inferential understanding. Following the predominant meaning: understanding the intent of the teaching's real and provisional, and believing in the purport of returning to the Single Vehicle; since they have not yet realized the principle, understanding is not spoken of [in that sense]. In comprehensive terms, both take the teaching and principle as cognitive objects, being both faith and understanding, compounding their functions as a karmadhāraya compound.