Buddhānaṃ pana neva khandhapaṭipāṭikiccaṃ, na cutipaṭisandhivasena saṅkamanakiccaṃ atthi.
Ñ(XIII,18): Buddhas, however, have nothing to do either with succession of aggregates or with tracing though death and rebirth-linking;
Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti.
Ñ: for whatever instance they choose in many millions of aeons, or more or less, is evident to them.
Tasmā anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṃkhipitvā yaṃ yaṃ icchanti, tatra tatreva okkamantā sīhokkantavasena gacchanti.
Ñ: So they go, and so they descend with the lion's descent wherever they want, even skipping over many millions of aeons as though they were an elision in a text.
Evaṃ gacchantānañca nesaṃ ñāṇaṃ yathā nāma katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarā rukkhalatādīsu asajjamāno lakkheyeva patati, na sajjati, na virajjhati, evaṃ antarantarāsu jātīsu na sajjati, na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti.
譬如精练了能射头发的射手──如萨罗绷伽(sarabhaṅga)的放箭，中间不会给树木藤蔓所阻，必中标的，如是彼等诸佛而行其智，不会给中间的诸生所阻，必不失败，[PTS 412] 而能捉摸其所欲之处。
Ñ: And just as an arrow shot by such a master of archery expert in hair-splitting as Sarabhaṅga (see Jā.v,129) always hits the target without getting held up among trees, creepers, etc., on its way, and so neither gets held up nor misses, so too, since Buddhas go in this way their knowledge does not get held up in intermediate births  or miss; without getting held up or missing, it seizes any instance required.