說無垢稱經疏 2.44

2.44

三、行相者，處非處力，於諸因中如實知因，於諸果中如實知果，及能降伏無因惡因諸諍論者。自業智力，於自所作受用果業如實了知，及能降伏施福移轉不作而得諸諍論者。靜慮解脫等持等至智力，能現三神變教授有情，及能降伏安住相違異品怨害諸諍論者，并能悟入有情心行。根勝劣智力，於諸有情耎中上根部分差別如實了知，及能為彼如應如宜為說正法。種種勝解智力，於諸有情耎中上品淨與不淨、勝解差別如實了知，淨令增長、不淨令離。種種界力，於諸有情劣中妙界部分差別如實了知，能如其根意樂隨眠，依於彼彼趣入門中，無倒教授如應安立。故《對法》云「悟入一切，可破隨眠。」遍趣行力，於一切苦能出離行、不出離行如實了知，及令捨離不出離行，能正授與能出離行。《對法》云「悟入一切大小乘教所入境界。」宿住隨念力，於其前際本事本生數數念已，為令所化心生厭離、心生淨信，正為宣說，及降常論諸諍論者。《對法》云「悟入一切前生所集聖道因緣。」生死智力，於諸弟子過往遷謝、當所受生能正記別，及降斷見諸諍論者。《對法》云「悟入一切當來功能性。」漏盡智力，於自解脫無惑無疑，及降於阿羅漢起增上慢者。《對法》云「悟入一切三界出離。」此初二力，能說增上聖道，餘八力能說決定勝道，故具顯示諸佛所作。

Third, the active aspects: The power of the possible and impossible knows causes as they really are among causes, knows results as they really are among results, and can subdue those disputants who assert causelessness or wrong causes. The power of the knowledge of one's own karma knows as they really are the karmas whose resultant fruition is to be experienced from one's own actions, and can subdue those disputants who assert the transfer of merit from giving or obtaining without doing. The power of the knowledge of dhyānas, vimokṣas, samādhis, and samāpattis can manifest the three miraculous transformations to instruct sentient beings, can subdue those disputants who abide in opposing, discordant factions of hostility and harm, and can penetrate the mental activities of sentient beings. The power of the knowledge of the superiority and inferiority of faculties knows as they really are the distinctions in categories of weak, medium, and high faculties among sentient beings, and can speak the true Dharma to them in accordance with what is fitting and appropriate. The power of the knowledge of diverse inclinations knows as they really are the weak, medium, and high grades of pure and impure inclinations among sentient beings, causing the pure to increase and the impure to be abandoned. The power of diverse realms knows as they really are the distinctions in categories of inferior, medium, and superior realms among sentient beings, and can—in accordance with their faculties, inclinations, and dormant tendencies, and relying on various portals of entry—teach without error and establish them accordingly. Therefore, the Abhidharmasamuccaya[vyākhyā] says: 'Penetrating all breakable dormant tendencies.' The power of the path leading everywhere knows as they really are the practices that can transcend all suffering and the practices that cannot transcend, causes them to abandon the practices that cannot transcend, and correctly imparts the practices that can transcend. The Abhidharmasamuccaya[vyākhyā] says: 'Penetrating the spheres entered by all teachings of the Mahāyāna and Hīnayāna.' The power of the recollection of past abodes, having repeatedly recollected past events (itivṛttaka) and past lives (jātaka) of the previous limits of time, correctly expounds them in order to give rise to disgust and renunciation and to pure faith in the minds of those to be transformed, and subdues those disputants of eternalist views. The Abhidharmasamuccaya[vyākhyā] says: 'Penetrating the causes and conditions of the noble path accumulated in all previous lives.' The power of the knowledge of death and rebirth can correctly prophesy the passing away and future rebirths of disciples, and subdues those disputants of annihilationist views. The Abhidharmasamuccaya[vyākhyā] says: 'Penetrating the functional nature of all future lives.' The power of the knowledge of the exhaustion of contaminants is free from delusion and doubt regarding one's own liberation, and subdues those who harbor presumptuous conceit regarding arhatship. The Abhidharmasamuccaya[vyākhyā] says: 'Penetrating transcendence from all three realms.' These first two powers can explain the path of higher rebirth; the remaining eight powers can explain the path of definitive excellence; thus they fully display the deeds of the buddhas.