Attano khandhānussaraṇakāle panetaṃ ajjhattārammaṇaṃ.
Ñ(XIII,123): At the time of recollecting one's own aggregates it has an internal object.
Parassa khandhānussaraṇakāle bahiddhārammaṇaṃ.
Ñ: At the time of recollecting another's aggregates it has an external object.
‘‘Atīte vipassī bhagavā ahosi. Tassa mātā bandhumatī, pitā bandhumā’’tiādinā (dī. ni. 2.12) nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti.
Ñ: At the time of recollecting [the concepts consisting in] name, race (surname) in the way beginning, 'In the past there was the Blessed One Vipassin. His mother was Bhandumatī. His father was Bhandumant' (see D.ii,6-7), and [the concept consisting in] the sign of earth, etc., it has a not-so-classifiable object.
Nāmagottanti cettha khandhūpanibandho sammutisiddho byañjanattho daṭṭhabbo, na byañjanaṃ.
Ñ: And here the name and race (surname, lineage) must be regarded not as the actual words but as the meaning of the words, which is established by convention and bound up with aggregates.
Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti.
因为文包摄于声处，[PTS 434] 所以是有限的（小所缘）。
Ñ: For the actual words  are 'limited' since they are included by the sound base,
Yathāha ‘‘niruttipaṭisambhidā parittārammaṇā’’ti (vibha. 749).
Ñ: according as it is said: 'The discrimination of language has a limited object' (Vbh. 304).
Ayamettha amhākaṃ khanti.
Ñ: Our preference here is this.
Evaṃ pubbenivāsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.
Ñ: This is how the knowledge of past life should be understood to occur with respect to the eight kinds of object.