大方廣佛華嚴經疏 8.17

8.17

八即宿住隨念智力，謂過去境本生本事住宿世，故名為宿住。於此宿住而起隨念，念俱行智，名宿住智力。《瑜伽》云「若知前際隨念一切趣因，是遍趣力；若知前際名姓、苦樂等事，名宿住力。」此與《智論》云何會釋？謂彼論云「但知宿命所經，不知諸業因緣相續，但名為通，凡夫亦得；若兼知業因緣相續，則名為明，二乘能得；若知上二無量無邊，則名為力。」斯則力亦知因矣。故應通云：若但知因，是遍趣力；若雙知者，即宿住力。《瑜伽》為對遍趣之因，故但云果耳。文中初句標。能念智包三世者，三世全在佛智之中，況於隨念。不知三世從門別故，但云宿住。剎那悉現，即包現之時極促。現毛孔中，即能現之處至微。第三句即所現所念之事廣。第四句結歸智力，非唯能念亦能現也。

The eighth is the knowledge power of recollecting past abodes (pūrvanivāsānusmṛti-jñāna-bala): the past sphere, past lives, and past events reside in past worlds, hence they are called "past abodes." Generating recollection regarding these past abodes, the knowledge that operates together with mindfulness is called the knowledge power of past abodes. The Yogācārabhūmi states: "Knowing the past by recollecting the causes of all destinies is the power of paths leading everywhere; knowing past names, clans, suffering, and pleasure is the power of past abodes." How does this reconcile with the Mahāprajñāpāramitopadeśa? That treatise states: "Merely knowing what one passed through in past lives without knowing the continuity of causes and conditions of karma is merely called supernormal knowledge (abhijñā), which ordinary people can also attain; if one additionally knows the continuity of karmic causes and conditions, it is called clear knowledge (vidyā), which the two vehicles can attain; if one knows the above two infinitely and boundlessly, it is called a power." Thus the power also knows causes. Therefore, it should be explained comprehensively: if one only knows causes, it is the power of paths leading everywhere; if one knows both, it is the power of past abodes. Because the Yogācārabhūmi contrasts it with the causes of paths leading everywhere, it speaks only of fruits. In the text, the first line states it. "The recollecting knowledge encompasses the three times" means that the three times reside entirely within the Buddha's knowledge, how much more so with recollection. That it does not know the three times from separate gates is why it is merely called past abodes. Appearing all in a kṣaṇa means the time in which it encompasses and appears is extremely brief. Appearing within a pore means the place where it can appear is extremely subtle. The third line indicates the vastness of the things appeared and recollected. The fourth line concludes by returning to the knowledge power, showing that it can not only recollect, but can also manifest.