俱舍論記 27.18

27.18

「十漏盡智力至十智為性」者，釋第六句。漏盡是滅，餘文可知。又《顯宗》云「此後三力即是三通，以六通中此三殊勝，在無學位立為三明，在如來身亦名為力。神境、天耳設在佛身亦無大用，故不名力。且如天眼能見有情善惡趣中異熟差別，由此能引殊勝智生，亦正了知能感彼業，由此建立死生智名。神境、天耳無此大用，是故彼亦不立為力。然不別說他心力者，義已攝在根等力中，以他根等中有心、心所故。

Regarding 'Tenth, the power of knowledge of the destruction of the outflows... up to: having the ten knowledges as its nature,' this explains the sixth line. Destruction of the outflows is cessation (nirodha); the rest of the text is easy to understand. Furthermore, the Xianzong says: 'These latter three powers are precisely the three supernormal knowledges (abhijñā). Because these three are supreme among the six supernormal knowledges, they are established as the three knowledges (vidyā) in the stage of non-learning (aśaikṣa), and are also named powers in the person of the Tathāgata. Even if supernormal psychic power and the divine ear were present in the Buddha's person, they would have no great utility, so they are not named powers. For example, the divine eye can see the differences in maturation of sentient beings in wholesome and unwholesome destinies; from this, it can induce the arising of supreme knowledge, and also correctly know the karma that can produce them, and from this the name "knowledge of death and birth" is established. Supernormal psychic power and the divine ear lack such great utility; therefore, they are not established as powers either. However, as for not separately stating a power of knowing the minds of others (paracitta), its meaning is already subsumed within the powers of the faculties and so forth, because the minds and mental factors of others are contained within their faculties and so forth.'