大方廣佛華嚴經疏 8.10

8.10

第一偈即處非處智力，謂善因樂果斯有是處，善因苦果無有是處，惡因苦果等例上可知。處者建立義，依義起義，能建立果、與果為依，能起果法，故立處名，於此正知故名智力。其作業者，即如實知因之與果，及能降伏無因、惡因種種諍論。既遍知已，可度者度、不可度者為作因緣。文中上半往因，下半顯智力於諸境界正解明了，即辯此力通知一切法也。

The first verse is the knowledge power of possibilities and impossibilities (sthānāsthāna-jñāna-bala): that a wholesome cause yields a pleasant fruit is a possibility; that a wholesome cause yields a suffering fruit is an impossibility; that an unwholesome cause yields a suffering fruit, and so forth, can be known by analogy with the above. "Possibility" (sthāna) means establishing, acting as a support, and giving rise to: it can establish the fruit, serve as a support for the fruit, and give rise to fruitional dharmas, hence the name "possibility" is established; correctly knowing this is called the knowledge power. Its function is to know cause and fruit in accordance with reality, and to be able to overcome various disputes concerning causelessness and faulty causes. Having comprehensively known this, those who can be saved are saved, and for those who cannot be saved, causes and conditions are created. In the text, the first half indicates past causes; the second half shows the knowledge power having correct, clear understanding regarding all cognitive objects, which is to say this power comprehensively knows all dharmas.