Attano khandhānussaraṇakāle panetaṃ
ajjhattārammaṇaṃ.
（6）（宿命智）随念于自己的诸蕴之时，是它的「内所缘」。
Ñ(XIII,123): At the time of
recollecting one's own aggregates it has an internal object.
Parassa khandhānussaraṇakāle
bahiddhārammaṇaṃ.
（7）随念于他人的诸蕴之时，是它的「外所缘」。
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.
（8）例如忆念「过去有毗婆尸世尊，他的母亲是盘头摩帝，父亲是盘头摩」等，他以这样的方法随念于名、姓、地与相等之时，是它的「不可说所缘」。
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.
当然这里的名与姓是和蕴连结及世俗而成的文义，不是文字的本身。
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 [434] are
'limited' since they are included by the sound base,
Yathāha ‘‘niruttipaṭisambhidā
parittārammaṇā’’ti (vibha. 749).
即所谓：「词无碍解有小所缘」。
Ñ: according as it is said: 'The
discrimination of language has a limited object' (Vbh. 304).
Ayamettha amhākaṃ khanti.
这是我们所同意的见解。
Ñ: Our preference here is this.
Evaṃ pubbenivāsañāṇassa aṭṭhasu
ārammaṇesu pavatti veditabbā.
如是当知宿住智的进行是依于八所缘的。
Ñ: This is how the knowledge of past
life should be understood to occur with respect to the eight kinds of
object.
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