Yes. The vegetative part has three powers. For the vegetative part, as we have said (Q78 A1), has for its object the body itself, living by the soul; for which body a triple operation of the soul is required.
Tres sunt potentiae vegetativae partis. Vegetativum enim, ut dictum est, habet pro obiecto ipsum corpus vivens per animam, ad quod quidem corpus triplex animae operatio est necessaria.
One is whereby it acquires existence, and to this is directed the "generative" power.
Una quidem, per quam esse acquirat, et ad hoc ordinatur potentia generativa.
Another is whereby the living body acquires its due quantity; to this is directed the "augmentative" power.
Alia vero, per quam corpus vivum acquirit debitam quantitatem, et ad hoc ordinatur vis augmentativa.
Another is whereby the body of a living thing is preserved in its existence and in its due quantity; to this is directed the "nutritive" power.
Alia vero, per quam corpus viventis salvatur et in esse, et in quantitate debita, et ad hoc ordinatur vis nutritiva.
We must, however, observe a difference among these powers. The nutritive and the augmentative have their effect where they exist, since the body itself united to the soul grows and is preserved by the augmentative and nutritive powers which exist in one and the same soul.
Est tamen quaedam differentia attendenda inter has potentias. Nam nutritiva et augmentativa habent suum effectum in eo in quo sunt, quia ipsum corpus unitum animae augetur et conservatur per vim augmentativam et nutritivam in eadem anima existentem.
But the generative power has its effect, not in one and the same body but in another; for a thing cannot generate itself. Therefore the generative power, in a way, approaches to the dignity of the sensitive soul, which has an operation extending to extrinsic things, although in a more excellent and more universal manner; for that which is highest in an inferior nature approaches to that which is lowest in the higher nature, as is made clear by Dionysius (Div. Nom. vii).
Sed vis generativa habet effectum suum, non in eodem corpore, sed in alio, quia nihil est generativum sui ipsius. Et ideo vis generativa quodammodo appropinquat ad dignitatem animae sensitivae, quae habet operationem in res exteriores, licet excellentiori modo et universaliori, supremum enim inferioris naturae attingit id quod est infimum superioris, ut patet per Dionysium, in VII cap. de Div. Nom.
Therefore, of these three powers, the generative has the greater finality, nobility, and perfection, as the Philosopher says (De Anima ii, 4), for it belongs to a thing which is already perfect to "produce another like unto itself." And the generative power is served by the augmentative and nutritive powers; and the augmentative power by the nutritive.
Et ideo inter istas tres potentias finalior et principalior et perfectior est generativa, ut dicitur in II de anima, est enim rei iam perfectae "facere alteram qualis ipsa est". Generativae autem deserviunt et augmentativa et nutritiva, augmentativae vero nutritiva.
The Philosopher says (De Anima ii, 2,4) that the operations of this soul are "generation, the use of food," and (cf. De Anima iii, 9) "growth."
Philosophus dicit, in II de anima, quod opera huius animae sunt "generare, et alimento uti, et iterum augmentum facere".
