大乘義章 20.40

20.40

次第三門七通分別。前六通上加法智通，是七通也。於諸法相了知無礙，是法智通。十力之中宿命力者即宿命通，天眼力者即天眼通，漏盡力者即漏盡通。定、根、欲、性此之四力，是他心通，以知心故。處非處力、業力及與至處道力，此之三種是法相智通。麁判如是。於中細論，處非處中即具四通，知其過去因果是非即宿命通，知其未來因果是非即天眼通，知其漏盡是非之義即漏盡通，知一切法是非之義即法智通。業力之中具有三通，知過去世業果差別即宿命通，知未來世造業得果即天眼通，了知一切因果道理即法智通。至處道中具有四通，知過去世所行之道即宿命通，知未來世所至之處即天眼通，知所至處漏盡之果即漏盡通。了知二智諦用強盛說之為力，身通但能轉變現事，不能於法窮知無礙，智力不強故不名力；天耳但能聽聞現聲，不能於法窮知無礙，智力不強故不名力。若爾，天眼照矚現色，何故名力？若論天眼，直了現色，實不名力。以其天眼見諸眾生盡未來際死此生彼，見一眾生盡未來際死此生彼尚用為難，何況一切。以此難知而能知故，說之為力。耳無此能，所以不類（此三門竟）。

Next, the third section: distinguishing them according to the seven abhijñās. Adding the abhijñā of knowledge of dharmas to the previous six abhijñās constitutes the seven abhijñās. Knowing the characteristics of all dharmas without obstruction is the abhijñā of knowledge of dharmas. Among the ten powers, the power of past lives is the abhijñā of past lives; the power of the divine eye is the abhijñā of the divine eye; the power of the exhaustion of taints is the abhijñā of the exhaustion of taints. The four powers of samādhi, faculties, aspirations, and dispositions are the abhijñā of reading the minds of others, because they know the mind. The power of what is possible and impossible, the power of karma, and the power of paths leading to all destinations—these three are the abhijñā of knowledge of the characteristics of dharmas. Such is the rough classification.
Examined in detail within this: [the power of] what is possible and impossible possesses four abhijñās: knowing the truth and falsity of past causes and effects is the abhijñā of past lives; knowing the truth and falsity of future causes and effects is the abhijñā of the divine eye; knowing the truth and falsity of the exhaustion of taints is the abhijñā of the exhaustion of taints; and knowing the truth and falsity of all dharmas is the abhijñā of knowledge of dharmas. The power of karma possesses three abhijñās: knowing the differences of past karma and fruits is the abhijñā of past lives; knowing future creation of karma and obtaining of fruits is the abhijñā of the divine eye; and clearly knowing the principles of all causes and effects is the abhijñā of knowledge of dharmas. [The power of] paths leading to all destinations possesses four abhijñās: knowing the paths traversed in past lives is the abhijñā of past lives; knowing the destinations to be reached in future lives is the abhijñā of the divine eye; and knowing the fruit of the exhaustion of taints at the destination is the abhijñā of the exhaustion of taints.
Clearly knowing with strong and solid application of the two knowledges is called a 'power'. Bodily transformation (ṛddhi) can only transform present events and cannot fathom dharmas without obstruction; its power of knowledge is not strong, so it is not called a power. The divine ear can only hear present sounds and cannot fathom dharmas without obstruction; its power of knowledge is not strong, so it is not called a power. If so, why is the divine eye, which illuminates and sees present forms, called a power? If one discusses the divine eye as directly perceiving present forms, it is truly not called a power; but because the divine eye sees sentient beings dying here and being born there up to the end of the future—and even seeing one sentient being dying here and being born there up to the end of the future is difficult, how much more so for all of them! Because it is able to know what is so difficult to know, it is called a power. The ear lacks this capability, which is why it is not analogous (this concludes section three).