大般涅槃經集解 8.48

8.48

案僧宗曰：上舉境以成慧，今出惑以形解。所以爾者，夫解惑由教，昔教既偏，解亦為倒。解既為倒，豈具正善耶？又說諦既異，倒亦應殊，趣致相關，故復明也。寶亮曰：此兩問，問教下所明之理有真偽也。四諦明真、四倒明偽，欲令學者識其是非。若言稱四諦，必是四倒，語合八倒，是則魔也。智秀曰：此第十問翻理相也。

Sengzong states: Above, the objective sphere was presented to accomplish wisdom; here, delusion is set forth to delineate understanding. Why so? Understanding and delusion derive from teachings: since the past teachings were partial, understanding was also inverted. If understanding was inverted, how could it be fully endowed with proper goodness? Furthermore, since the expounding of truths is different, inversions should also differ; their purports are interrelated, and therefore this is clarified again. Baoliang states: These two questions ask whether the principle clarified under the teachings is true or false. The four truths clarify the true, and the four inversions clarify the false, wishing to make practitioners recognize what is right and wrong. If one's words accord with the four truths, they are necessarily the four inversions; if one's words accord with the eight inversions, that is Māra. Zhixiu states: This tenth question concerns reversing the marks of the principle.