摩訶止觀 7.122

7.122

今逐語便，約道品明攝十力者：若四種道品，即是四種四諦智決定因果。知生滅之集，決受三界之苦，斯有是處；生滅之集，若至無餘涅槃，斯無是處。若生滅之道，能盡苦入涅槃，斯有是處；生滅之道，若至三界，斯無是處。乃至無作之集，通至變易，斯有是處；若通至無上涅槃，無有是處。若無作道、滅，通至一切種智，斯有是處；若通至二乘，無有是處。是四因果一心中知，決判明斷，名「是處非處力」。故如來於佛法中作師子吼：「獨我法中有四沙門果！」即此義也。

Now, following the convenience of the discourse, explaining the subsumption of the ten powers in terms of the factors of the path: the four kinds of factors of the path are the four kinds of knowledge of the four truths with decisive causes and effects. Knowing that the accumulation of origination and cessation definitely incurs the suffering of the three realms—this is a possibility; that the accumulation of origination and cessation should lead to nirvāṇa without remainder—this is an impossibility. If the path of origination and cessation can exhaust suffering and enter nirvāṇa—this is a possibility; that the path of origination and cessation should lead to the three realms—this is an impossibility. So too, up to the accumulation of unconditioned activity leading to transformational [birth and death]—this is a possibility; if it should lead to unsurpassable nirvāṇa—this is an impossibility. If the path and cessation of unconditioned activity lead to sarvākārajñatā—this is a possibility; if they should lead to the two vehicles—this is an impossibility. Knowing these four causes and effects in a single thought-moment, with decisive judgment and clear resolution, is called the "power of [knowing] what is possible and impossible." Therefore the Tathāgata made the lion's roar within the Buddhadharma: "In my teaching alone are there the four fruits of the recluse!" This is precisely what it means.