俱舍論記 27.9

27.9

「論曰至十智為性」者，釋初句。處謂是處。稱合道理相容受義，名為是處，如說善因感愛果等，定有是處。非合道理、不相容受義，名為非處。如說善因感非愛果等，必無是處。此處、非處通一切法，以一切法皆有是處、非處義故。智能知此處、非處故，名處、非處智力。具以如來十智為性，以佛十智隨應皆知處、非處故。故《顯宗》三十六云「知一切法自性功能理定是有，名為處智。知一切法自性功能理定非有，名非處智。此智通緣情、非情境，與一切智皆不相違。恐於略說少功難悟，故復此中折出餘九。」

Regarding 'The Commentary says: up to: having the ten knowledges as its nature,' this explains the first line. 'Possibility' (sthāna) means this possibility. The sense of conforming to reason and admitting of compatibility is called 'possibility'; as when it is said that good causes produce agreeable fruits and so forth, this is definitely possible. The sense of not conforming to reason and not admitting of compatibility is called 'impossibility' (asthāna); as when it is said that good causes produce disagreeable fruits and so forth, this is definitely impossible. This possibility and impossibility extend to all dharmas, because all dharmas partake of the sense of being possible or impossible. Because knowledge can know this possibility and impossibility, it is called the power of knowledge of what is possible and impossible (sthānāsthāna-jñāna-bala). It completely takes the Tathāgata's ten knowledges as its nature, because all ten knowledges of a Buddha know what is possible and impossible as appropriate. Thus the thirty-sixth [fascicle of the] Xianzong says: 'Knowing that the intrinsic nature and functionality of all dharmas definitely exist in principle is called the knowledge of possibility. Knowing that the intrinsic nature and functionality of all dharmas definitely do not exist in principle is called the knowledge of impossibility. This knowledge universally takes sentient and insentient objects as its condition, and does not contradict all knowledges. Fearing that through a brief explanation with little effort people would find it difficult to understand, the remaining nine are further distinguished from it.'