Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena.  You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them; 
Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. 
If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, 

‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyaṇaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khallitasiraṁ valitaṁ tilakāhatagattan’ti?  ‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ 
daṇḍaparāyaṇaṁ → daṇḍaparāyanaṁ (sya-all, km, pts1ed) 
Pharitvā tiṭṭhati sabbadāti. 
a hundred leagues around.’ 

Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.  Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him. 
“mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; 
“We brahmins, Mister Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old. 

Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇā bhagavantaṁ etadavocuṁ:  Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, being a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to the Buddha: 
“mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; 
“We brahmins, Mister Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old. 

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

Iti ayañceva satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.  So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands. 
ayañceva → sayaṁ ceva (mr) 
“Na kho, brāhmaṇa, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti. 
“There’s not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.” 
ye → te (mr) 

‘ehi tvaṁ, ambho purisa, ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi;  ‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east. 
ye pacchimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; 
Don’t hurt any living creatures more than a hundred leagues away to the west. 
ye uttarāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; 
Don’t hurt any living creatures more than a hundred leagues away to the north. 
ye dakkhiṇāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhī’ti. 
Don’t hurt any living creatures more than a hundred leagues away to the south.’ 
Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. 
The lifespan of the gods of the four great kings is five hundred of these heavenly years. 
Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. 
A hundred years in the human realm is one day and night for the gods of the thirty-three. 
Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. 
Two hundred years in the human realm is one day and night for the gods of Yama. 
Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. 
Four hundred years in the human realm is one day and night for the joyful gods. 
Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. 
Eight hundred years in the human realm is one day and night for the gods who love to imagine. 
Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. 
Sixteen hundred years in the human realm is one day and night for the gods who control what is imagined by others. 

“sādhikamidaṁ, bhante, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati.  “Sir, each fortnight over a hundred and fifty training rules are recited. 

“Sādhikamidaṁ, bhikkhave, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati, yattha attakāmā kulaputtā sikkhanti.  “Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who care for their own welfare train. 

“Sādhikamidaṁ, bhikkhave, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati yattha attakāmā kulaputtā sikkhanti.  “Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who care for their own welfare train. 

“Sādhikamidaṁ, bhikkhave, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati yattha attakāmā kulaputtā sikkhanti.  “Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who care for their own welfare train. 

Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati.  Take the case of a person who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. 
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati. 
While another person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. 
Kathaṁrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati? 
What kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? 
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati. 
That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. 
Kathaṁrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati? 
What kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? 
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati. 
That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. 

So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,  If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ 

Vuddho cepi, bhikkhave, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā.  Mendicants, suppose you’re eighty, ninety, or a hundred years old. 

So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato.  I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world. 

Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ: ‘ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vā’, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṁ gacchati;  It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. 

Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.  Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

Vehapphalānaṁ, bhikkhave, devānaṁ pañca kappasatāni āyuppamāṇaṁ.  The lifespan of the gods of abundant fruit is five hundred eons. 

Vehapphalānaṁ, bhikkhave, devānaṁ pañca kappasatāni āyuppamāṇaṁ.  The lifespan of the gods of abundant fruit is five hundred eons. 

ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.  how many years, how many hundreds or thousands or hundreds of thousands of years it takes. 
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā. 
how many years, how many hundreds or thousands or hundreds of thousands of years it takes. 
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā. 
how many years, how many hundreds or thousands or hundreds of thousands of years it takes. 
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā. 
how many years, how many hundreds or thousands or hundreds of thousands of years it takes. 

Dissanti, bhikkhave, sattā kāyikena rogena ekampi vassaṁ ārogyaṁ paṭijānamānā, dvepi vassāni ārogyaṁ paṭijānamānā, tīṇipi vassāni ārogyaṁ paṭijānamānā, cattāripi vassāni ārogyaṁ paṭijānamānā, pañcapi vassāni ārogyaṁ paṭijānamānā, dasapi vassāni ārogyaṁ paṭijānamānā, vīsatipi vassāni ārogyaṁ paṭijānamānā, tiṁsampi vassāni ārogyaṁ paṭijānamānā, cattārīsampi vassāni ārogyaṁ paṭijānamānā, paññāsampi vassāni ārogyaṁ paṭijānamānā, vassasatampi, bhiyyopi ārogyaṁ paṭijānamānā.  Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more. 

Evaṁ aṭṭhasataṁ taṇhāvicaritaṁ honti.  making one hundred and eight currents of craving. 

So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,  If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ 
seyyathidaṁ → seyyathīdaṁ (bj, sya-all, km, pts1ed) 

Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho sumanā rājakumārī bhagavantaṁ etadavoca:  Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him: 
vijjumālī satakkaku; 
its hundred peaks wreathed in lightning, 

Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho cundī rājakumārī bhagavantaṁ etadavoca:  Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him: 

‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā;  ‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’ 

Tena kho pana samayena pañcamattānaṁ licchavisatānaṁ sārandade cetiye sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:  Now at that time around five hundred Licchavis were sitting together at the Sārandada shrine, and this discussion came up among them, 

Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:  Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: 

Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.  Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. 

Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni ahesuṁ sīlesu aparipūrakārino.  And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts. 
samādapitāni → samādāpitāni (?) 
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino. 
‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. 
bahūpakāro → bahukāro (katthaci) | samādapetā → samādāpetā (?) 
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: 
Then Gavesī went to those five hundred lay followers and said to them: 
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: 
Then those five hundred lay followers thought: 
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: 
Then those five hundred lay followers went to Gavesī and said to him: 
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti. 
‘From this day forth may Master Gavesī remember these five hundred lay followers as having fulfilled the precepts.’ 
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino. 
‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts. 
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: 
Then Gavesī went to those five hundred lay followers and said to them: 
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: 
Then those five hundred lay followers did the same. … 
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. 
‘These five hundred lay followers … 
bahūpakāro → bahupakāro (bj) 
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: 
Then Gavesī went to those five hundred lay followers and said to them: 
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: 
Then those five hundred lay followers did the same. … 
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. 
‘These five hundred lay followers … 
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: 
Then those five hundred lay followers thought: 
Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: 
Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: 
Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti. 
Oh, may these five hundred mendicants do the same!’ 
Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— 
Then those five hundred mendicants, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. 
bhikkhusatāni vūpakaṭṭhā → bhikkhusatāni ekekā vūpakaṭṭhā (sya-all, km) 
Iti kho, ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari paṇītapaṇītaṁ vāyamamānā anuttaraṁ vimuttiṁ sacchākaṁsu. 
And so, Ānanda, those five hundred mendicants headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom. 
uttaruttari → uttaruttariṁ (bj, sya-all, km, pts1ed) 

Tena kho pana samayena pañcamattāni licchavisatāni bhagavantaṁ payirupāsanti.  Now at that time around five hundred Licchavis were visiting the Buddha. 
Atha kho te licchavī pañcahi uttarāsaṅgasatehi piṅgiyāniṁ brāhmaṇaṁ acchādesuṁ. 
Then those Licchavis clothed Piṅgiyānī with five hundred upper robes. 

Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe…. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

Idha, bhante, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati—Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe…. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  It’s when a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānī’ti vā.  how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. 

Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ.  He had many hundreds of disciples. 
Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ. 
He had many hundreds of disciples. 
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti? 
If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not create much wickedness?” 
Ahesuṁ sāvakā tesaṁ, 
Many hundreds of 

Puna caparaṁ, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. 

“Sataṁ, bhante, satasahassānaṁ hiraññassa, ko pana vādo rūpiyassā”ti.  “He has a hundred thousand gold coins, not to mention the silver coins!” 
satasahassānaṁ → sahassānaṁ (bj); sahassāni (sya-all); satasahassāni (?) 

Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya.  Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice. 
Esāhaṁ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṁ demi, pañca vacchatarasatāni muñcāmi jīvitaṁ demi, pañca vacchatarisatāni muñcāmi jīvitaṁ demi, pañca ajasatāni muñcāmi jīvitaṁ demi, pañca urabbhasatāni muñcāmi jīvitaṁ demi. 
Mister Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life! 

Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṁ khayā …pe… sacchikatvā upasampajja viharanti.  Many hundreds in my assembly of disciples have realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 
‘itipi te na anekasatā sāvakaparisā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī’ti. 
‘For such and such reasons you don’t have many hundreds of disciples in your following who have realized the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements.’ 

anekasatakkhattuṁ rājā ahosiṁ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. 

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati.  There comes a time when, after a very long period has passed—many years, many hundreds, many thousands, many hundreds of thousands of years—the heavens fail to rain. 
Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; 
When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues. 
Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. 
Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great fire. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn. 
Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ. 
He had many hundreds of disciples. 
Anekasatakkhattuṁ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. 
Many hundreds of times he was a king, a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. 

Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṁsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṁ hoti, anuvātaṁ yojanasataṁ gandho gacchati,  When the Shady Orchid Tree of the gods of the thirty-three has fully blossomed, the gods are elated. For four heavenly months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues. 

Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ.  He had many hundreds of disciples. 
Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ. 
He had many hundreds of disciples. 
yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti? 
If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not create much wickedness?” 

Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ.  He had many hundreds of disciples, 
Etarahi, bhikkhave, yo ciraṁ jīvati so vassasataṁ appaṁ vā bhiyyo. 
For these days a long life is a hundred years or a little more. 
Vassasataṁ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati— 
Living for a hundred years, there are just three hundred seasons, 
utusataṁ hemantānaṁ, utusataṁ gimhānaṁ, utusataṁ vassānaṁ. 
a hundred each of the winter, summer, and rains. 
Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasayeva māsasatāni jīvati— 
Living for three hundred seasons, there are just twelve hundred months, 
dvādasayeva → dvādasaṁ yeva (mr) 
cattāri māsasatāni hemantānaṁ, cattāri māsasatāni gimhānaṁ, cattāri māsasatāni vassānaṁ. 
four hundred in each of the winter, summer, and rains. 
Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati— 
Living for twelve hundred months, there are just twenty-four hundred fortnights, 
aṭṭhaddhamāsasatāni hemantānaṁ, aṭṭhaddhamāsasatāni gimhānaṁ, aṭṭhaddhamāsasatāni vassānaṁ. 
eight hundred in each of the winter, summer, and rains. 
Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto, āyuppamāṇampi saṅkhātaṁ, utūpi saṅkhātā, saṁvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā. 
So mendicants, for a human being with a hundred years lifespan I have counted the lifespan, the limit of the lifespan, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating. 
saṅkhāto → saṅkhātaṁ (bj) 

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details. 

Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṁ dassanāya.  Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha. 

Puna caparaṁ, bhante, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā.  Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 
timi timiṅgalo timirapiṅgalo → timi timiṅgalā timirapiṅgalā (bj); timitimiṅgalā timiramiṅgalā (sya-all, pts1ed); timi timiṅgalo timitimiṅgalo (…) 
Seyyathāpi, pahārāda, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; 
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 

Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā.  Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 
seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā; 
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 

Atha kho hatthako āḷavako pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho hatthakaṁ āḷavakaṁ bhagavā etadavoca:  Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka: 

Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ.  The lifespan of the gods of the four great kings is five hundred of these heavenly years. 
Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. 
A hundred years in the human realm is one day and night for the gods of the thirty-three. 
Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. 
Two hundred years in the human realm is one day and night for the gods of Yama. 
Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. 
Four hundred years in the human realm is one day and night for the joyful gods. 
Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. 
Eight hundred years in the human realm is one day and night for the gods who love to imagine. 
Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. 
Sixteen hundred years in the human realm is one day and night for the gods who control what is imagined by others. 

Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ.  The lifespan of the gods of the four great kings is five hundred of these heavenly years. 
Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. 
A hundred years in the human realm is one day and night for the gods of the thirty-three. 
Yāni, visākhe, mānusakāni dve vassasatāni …pe… 
Two hundred years in the human realm … 
cattāri vassasatāni …pe… 
Four hundred years in the human realm … 
aṭṭha vassasatāni …pe… 
Eight hundred years in the human realm … 
soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. 
Sixteen hundred years in the human realm is one day and night for the gods who control what is imagined by others. 

Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ.  The lifespan of the gods of the four great kings is five hundred of these heavenly years. 
Yaṁ, bojjhe, mānusakaṁ vassasataṁ …pe… 
A hundred years in the human realm … 
tāni, bojjhe, mānusakāni dve vassasatāni …pe… 
Two hundred years in the human realm … 
cattāri vassasatāni …pe… 
Four hundred years in the human realm … 
aṭṭha vassasatāni …pe… 
Eight hundred years in the human realm … 
soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. 
Sixteen hundred years in the human realm is one day and night for the gods who control what is imagined by others. 

Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kattabbaṁ.  A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. 
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kattabbaṁ. 
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. 
Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati. 
The true teaching will remain only five hundred years. 

Abhijānāmi kho panāhaṁ, bhikkhave, anekasataṁ khattiyaparisaṁ upasaṅkamitā.  I recall having approached an assembly of hundreds of aristocrats. 
Abhijānāmi kho panāhaṁ, bhikkhave, anekasataṁ brāhmaṇaparisaṁ …pe… 
I recall having approached an assembly of hundreds of brahmins … 

(…) Yo ca sataṁ diṭṭhisampannānaṁ bhojeyya, yo cekaṁ sakadāgāmiṁ bhojeyya, idaṁ tato mahapphalataraṁ.  It would be more fruitful to feed one once-returner than a hundred persons accomplished in view. 
(…) → (yañca gahapati velāmo brāhmaṇo dānaṁ adāsi mahādānaṁ) (bj, pts1ed) 
(…) Yo ca sataṁ sakadāgāmīnaṁ bhojeyya, yo cekaṁ anāgāmiṁ bhojeyya …pe… 
It would be more fruitful to feed one non-returner than a hundred once-returners. 
(…) → (yañca gahapati velāmo brāhmaṇo dānaṁ adāsi mahādānaṁ) (bj, pts1ed) 
yo ca sataṁ anāgāmīnaṁ bhojeyya, yo cekaṁ arahantaṁ bhojeyya …pe… 
It would be more fruitful to feed one perfected one than a hundred non-returners. 
yo ca sataṁ arahantānaṁ bhojeyya, yo cekaṁ paccekabuddhaṁ bhojeyya …pe… 
It would be more fruitful to feed one Independent Buddha than a hundred perfected ones. 
yo ca sataṁ paccekabuddhānaṁ bhojeyya, yo ca tathāgataṁ arahantaṁ sammāsambuddhaṁ bhojeyya …pe… 
It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred Independent Buddhas. 

So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,  They might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ 

So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya.  Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. 
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya. 
Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. 

Puna caparaṁ, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus he recollects his many past lives, with features and details. 

Puna caparaṁ, bhante, bhagavā anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  Furthermore, the Buddha recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. 

kahāpaṇasataṁ nibbiseyya.  a hundred dollars. 
api nu so puriso divase divase kahāpaṇasataṁ kahāpaṇasahassaṁ nibbisamāno laddhaṁ laddhaṁ nikkhipanto vassasatāyuko vassasatajīvī mahantaṁ bhogakkhandhaṁ adhigaccheyyā”ti? 
Suppose that man earned a hundred or a thousand dollars every day and saved it all up. If he lived for a hundred years, would he not accumulate a large mass of wealth?” 
“Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya. 
“But take one of my disciples who lives diligent, keen, and resolute for ten years, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. 
ekaṁ rattindivaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. 
Let alone two days, take one of my disciples who lives diligent, keen, and resolute for one day, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or unfailingly a stream-enterer. 

‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’”ti.  how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” 
“seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya. 
“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. 

“yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti.  “Mendicants, even a mendicant who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Anāthapiṇḍika did.” 
bhikkhu vassasatupasampanno → bhikkhu dīgharattaṁ avedhidhammo (sya-all) 

Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus they recollect their many past lives, with features and details. 

seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They recollect their many kinds of past lives, with features and details. 

Tena pañcamattāni cittaṭṭhānasatāni cintitāni, yehi aññatitthiyā upāraddhāva jānanti upāraddhasmā”ti.  He has worked out around five hundred arguments by which followers of other religions will know when they’ve been refuted.” 
upāraddhāva jānanti → upāraddhā pajānanti (bj) | upāraddhasmā”ti → upāraddhamhāti (bj, pts1ed) 

seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

Āyasmato ānandassa pañcasataṁ vihāraṁ kārāpesīti.  And he had a dwelling worth five hundred built for Ānanda. 

ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.  At one time the Buddha was traveling along the road between Rājagaha and Nāḷandā together with a large Saṅgha of five hundred mendicants. 
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 
That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 
udapādiṁ → upapādiṁ (bj, pts1ed) 

“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi:  “Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king, 
Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṁ nāgaṁ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṁ tena pāyāsi. 
Then King Ajātasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rājagaha to Jīvaka’s mango grove. 
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.  At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. 

ekaṁ samayaṁ bhagavā aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena campā tadavasari.  At one time the Buddha was wandering in the land of the Aṅgas together with a large Saṅgha of five hundred mendicants when he arrived at Campā, 
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni campāyaṁ paṭivasanti kenacideva karaṇīyena. 
Now at that time around five hundred brahmins from abroad were residing in Campā on some business. 
Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe… 
You tutor the tutors of many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. … 
“yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti. 
“According to Soṇadaṇḍa’s praises, if Mister Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.” 

ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāma magadhānaṁ brāhmaṇagāmo tadavasari.  At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khāṇumata. 
Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. 
Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice. 
Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti: 
Now at that time several hundred brahmins were residing in Khāṇumata 
Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe… 
You teach the tutors of many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. … 
“yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti. 
“According to Kūṭadanta’s praises, if Mister Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.” 
Esāhaṁ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṁ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatū”ti. 
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!” 

Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi.  Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees. 

So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.  At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at Sālavatikā. 
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sālavatikaṁ anuppatto. 
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Sālavatikā, together with a large Saṅgha of five hundred mendicants. 

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.  At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Manasākaṭa. 

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi:  Then, after many years, many hundred years, many thousand years had passed, Prince Vipassī addressed his charioteer, 
Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 
In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, 
Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 
In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, 

Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.  More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening. 
Sātirekāni → dasātirekāni (sya-all, km) 
“Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā”ti. 
“Wench, give us that meal for a hundred thousand!” 
etaṁ → ekaṁ (mr) 
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā. 
I recall having approached an assembly of hundreds of aristocrats. 
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe… 
I recall having approached an assembly of hundreds of brahmins … 
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. 
“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. 
Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu. 
Then around five hundred carts passed by right beside Āḷāra Kālāma. 
‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti? 
‘Sir, didn’t you see the five hundred carts pass by?’ 
‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi; 
‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right beside you? 
Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti. 
in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’ 
yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya; 
to neither see nor hear a sound as five hundred carts pass by right next to you? 
“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṁ vā sakaṭasatasahassaṁ vā. 
“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts? 
aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni → nava vā sakaṭasatāni dasa vā sakaṭasatāni (sya-all, km, pts1ed) 
Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. 
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse. 
Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. 
Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 
Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṁ pañca ca dussayugasatāni ādāya yena upavattanaṁ mallānaṁ sālavanaṁ, yena bhagavato sarīraṁ tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṁ vītināmesuṁ. 
Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions. 
Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. 
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse. 
Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. 
Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants. 
‘ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. 
Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants. 
Tānipi kho pañcabhikkhusatāni ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandiṁsu. 
And the five hundred mendicants did likewise. 
Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali. 
And when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all by itself. 
Tesañca pañcannaṁ dussayugasatānaṁ dveva dussāni na ḍayhiṁsu yañca sabbaabbhantarimaṁ yañca bāhiraṁ. 
And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost. 
dveva dussāni na ḍayhiṁsu → dveva dussāni ḍayhiṁsu (si, sya-all, km, pts1ed) 
Buddho have kappasatehi dullabhoti. 
for a Buddha is rare even in a hundred eons. 

‘yannūnāhaṁ imāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo māpeyyan’ti.  ‘Why don’t I have lotus ponds built between the palms, at intervals of a hundred bow lengths?’ 
Atha kho, ānanda, subhaddāya deviyā bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena etadahosi: 
Then, after many years, many hundred years, many thousand years had passed, Queen Subhaddā thought, 

Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.  More than five hundred devotees in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.” 

Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.  Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns. 
muddhāvasitte rajje → muddhābhisitte rajjena (sya-all, km) 
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: 
He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding, 
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: 
Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said, 
Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu. 
And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness. 

ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi;  At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. 
Bhiyyo pañcasate ñatvā, 
The teacher knew that over five hundred 
Appeke satamaddakkhuṁ, 
Some saw a hundred, 
Sataṁ eke sahassānaṁ, 
while some saw a hundred thousand 
Vessāmittā pañcasatā, 
From Vessāmitta’s mountain there are five hundred 
yakkhānaṁ payirupāsati; 
a hundred thousand spirits, 
Satañca baliputtānaṁ, 
and Bali’s hundred sons, 

ekaṁ samayaṁ āyasmā kumārakassapo kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṁ nagaraṁ tadavasari.  At one time Venerable Kassapa the Prince was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan citadel named Setavyā. 
Yojanasataṁ kho, rājañña, manussagandho deve ubbādhati. 
The smell of humans reaches the gods even a hundred leagues away. 
Yaṁ kho pana, rājañña, mānussakaṁ vassasataṁ, devānaṁ tāvatiṁsānaṁ eso eko rattindivo, tāya rattiyā tiṁsarattiyo māso, tena māsena dvādasamāsiyo saṁvaccharo, tena saṁvaccharena dibbaṁ vassasahassaṁ devānaṁ tāvatiṁsānaṁ āyuppamāṇaṁ. 
A hundred human years are equivalent to one day and night for the gods of the thirty-three. Thirty such days make a month, and twelve months make a year. The gods of the thirty-three have a lifespan of a thousand such years. 
rattindivo → rattidivo (mr) | mānussakaṁ → mānusakaṁ (bj, sya-all, km, pts1ed) 
Araṇisahitaṁ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṁ sakalikaṁ akāsi, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni: 
He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking, 
opuni → opuṇi (bj); ophuni (sya-all, km, mr) | satadhā → vīsatidhā (sya-all, km) 
Tasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ. 
Now, that caravan had two leaders, each in charge of five hundred wagons. 

Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā.  That assembly was large, Bhaggava; there were many hundreds, many thousands of them. 
parisā mahā hoti → parisā hoti (bj, sya-all, pts1ed) 

So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ, tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

Atha kho, bhikkhave, rājā daḷhanemi bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena aññataraṁ purisaṁ āmantesi:  Then, after many years, many hundred years, many thousand years had passed, King Daḷhanemi addressed one of his men, 
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vassasahassāyukānaṁ manussānaṁ pañcavassasatāyukā puttā ahesuṁ. 
Those people who lived for 1,000 years had children who lived for five hundred years. 
Pañcavassasatāyukesu, bhikkhave, manussesu tayo dhammā vepullamagamaṁsu— 
Among the people who lived for five hundred years, three things became widespread: 
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ pañcavassasatāyukānaṁ manussānaṁ appekacce aḍḍhateyyavassasatāyukā, appekacce dvevassasatāyukā puttā ahesuṁ. 
Those people who lived for five hundred years had some children who lived for two hundred and fifty years, while others lived for two hundred years. 
Aḍḍhateyyavassasatāyukesu, bhikkhave, manussesu ime dhammā vepullamagamaṁsu. 
Among the people who lived for two hundred and fifty years, these things became widespread: 
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasatāyukānaṁ manussānaṁ vassasatāyukā puttā ahesuṁ. 
Those people who lived for two hundred and fifty years had children who lived for a hundred years. 
asītivassāyukānaṁ manussānaṁ saṭṭhivassasatāyukā puttā bhavissanti … 
then a hundred and sixty years, 
saṭṭhivassasatāyukānaṁ manussānaṁ vīsatitivassasatāyukā puttā bhavissanti … 
three hundred and twenty years, 
vīsatitivassasatāyukānaṁ manussānaṁ cattārīsachabbassasatāyukā puttā bhavissanti. 
six hundred and forty years, 
asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṁpateyyā bhavissanti. 
Among the people who live for 80,000 years, girls will be marriageable at five hundred. 
So anekasahassaṁ bhikkhusaṅghaṁ pariharissati, seyyathāpāhametarahi anekasataṁ bhikkhusaṅghaṁ pariharāmi. 
He will lead a Saṅgha of many thousand mendicants, just as I lead a Saṅgha of many hundreds today. 
anekasahassaṁ → anekasatasahassaṁ (bj, mr) 

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.  Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect many hundreds of thousands of past lives, 
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, 
That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: 

Disvā kumāraṁ satapuññalakkhaṇaṁ,  seeing the prince with the hundred-fold mark of merits, 

ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari.  At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā. 

ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.  At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred mendicants. 
Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā”ti. 
So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.” 

seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details. 

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jāti satasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,  A mendicant might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I thus recollect my many kinds of past lives, with features and details.’ 

Puna caparaṁ, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. 
Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā. 
I recall having approached an assembly of hundreds of aristocrats. 
Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe… 
I recall having approached an assembly of hundreds of brahmins … 
Yato ca kho ayaṁ bhavaṁ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. 
But when he’s old, elderly, and senior, advanced in years, and has reached the final stage of life—eighty, ninety, or a hundred years old—he will lose his lucidity of wisdom.’ 
Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. 
Suppose I had four disciples with a lifespan of a hundred years. And they each were perfect in memory, range, retention, and perfect lucidity of wisdom. 
Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. 
And at the end of a hundred years my four disciples would pass away. 

Idha, bhikkhave, tameva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ, vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattaṁ.  Suppose that some time later you were to see that same sister—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy. 
palitakesaṁ → palitakesiṁ (si, sya-all, pts1ed) | khaṇḍadantaṁ → khaṇḍadantiṁ (si, sya-all, pts1ed) 

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details. 

Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti.  There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues. 

Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena.  Now at that time around five hundred Licchavis were sitting together at the town hall on some business. 
santhāgāre → sandhāgāre (mr) 
Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. 
Then Saccaka, escorted by the five hundred Licchavis, went to the hall with the peaked roof in the Great Wood. 
Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṁ abhihariṁsu. 
Then, when the night had passed, those Licchavis presented Saccaka with an offering of five hundred servings of food. 

Abhijānāmi kho panāhaṁ, aggivessana, anekasatāya parisāya dhammaṁ desetā.  Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, 

Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṁ niyyūhaṁ.  The Palace of Victory has a hundred towers. 
Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni. 
Each tower has seven hundred chambers. 

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṁ kārāpesīti.  He clothed each and every mendicant in a pair of garments, with a set of three robes for Ānanda. And he had a dwelling worth five hundred built for Ānanda. 

seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati,  That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … And so they recollect their many kinds of past lives, with features and details. 

seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details. 

evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo.  In the same way, the Buddha has many beautiful qualities to praise, many hundreds of such qualities. 

Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṁsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena.  In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. 

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details. 

Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni honti bhagavantaṁ dassanāya.  Now at that time five hundred mendicants headed by Sāriputta and Moggallāna arrived at Cātumā to see the Buddha. 

seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details. 
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpagā”ti. 
“There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that who, without giving up the fetter of lay life, go to heaven when the body breaks up.” 
atha kho → atthi kho 

“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.  “There are not just one hundred such monks who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” 
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. 
“There are not just one hundred such nuns who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” 
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti. 
“There are not just one hundred such celibate laymen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” 
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti. 
“There are not just one hundred such laymen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” 
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti. 
“There are not just one hundred such celibate laywomen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” 
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti. 
“There are not just one hundred such laywomen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.” 
‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti; iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, 
‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ 

Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṁ paṭivasati mahatiyā paribbājakaparisāya saddhiṁ pañcamattehi paribbājakasatehi.  Now at that time the wanderer Sandaka was residing at the cave of the wavy leaf fig tree together with a large assembly of around five hundred wanderers. 
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details. 
“Na kho, sandaka, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṁ dhammavinaye niyyātāro”ti. 
“There are not just one hundred who are emancipated, Sandaka, or two or three or four or five hundred, but many more than that in this teaching and training.” 

Bhūtapubbaṁ pūraṇo kassapo anekasatāya parisāya dhammaṁ deseti.  Once it so happened that he was teaching an assembly of many hundreds. 
Bhūtapubbaṁ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṁ deseti. 
Once it so happened that he was teaching an assembly of many hundreds. 
Bhūtapubbaṁ samaṇo gotamo anekasatāya parisāya dhammaṁ desesi. 
Once it so happened that he was teaching an assembly of many hundreds. 
Yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. 
While the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats. 
Evameva yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. 
In the same way, while the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 
Furthermore, I have explained to my disciples a practice that they use to recollect the many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ pañcamattehi paribbājakasatehi.  Now at that time the wanderer Uggāhamāna Samaṇamaṇḍikāputta was residing together with around five hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees. 

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They recollect their many kinds of past lives, with features and details. 

Atha kho, ānanda, kikī kāsirājā ghaṭikārassa kumbhakārassa pañcamattāni taṇḍulavāhasatāni pāhesi paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṁ.  Then King Kikī sent around five hundred cartloads of rice, soft saffron rice, and suitable sauce to Ghaṭīkāra. 
‘imāni kho, bhante, pañcamattāni taṇḍulavāhasatāni kikinā kāsirājena pahitāni paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṁ. 
‘Sir, these five hundred cartloads of rice, soft saffron rice, and suitable sauce have been sent to you by King Kikī of Kāsi. 

Atha kho, ānanda, rājā maghadevo bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi:  Then, after many years, many hundred years, many thousand years had passed, King Maghadeva addressed his barber, 
Atha kho rañño, ānanda, maghadevassa putto bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: 
Then, after many years, many hundred years, many thousand years had passed, King Maghadeva’s son addressed his barber, 
Atha kho, ānanda, nimi rājā bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: 
Then, after many years, many hundred years, many thousand years had passed, King Nimi addressed his barber, 

“Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ.  “Mister Kaccāna, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. 

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details. 

Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa.  Then King Pasenadi drove out from Sāvatthī in the middle of the day with around five hundred horses, 
Yassa kho tvaṁ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṁ, brāhmaṇa, kammassa vipākaṁ diṭṭheva dhamme paṭisaṁvedesī”ti. 
You’re experiencing in this very life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.” 

yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.  while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats. 
Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti. 
Once it so happened that the Buddha was teaching an assembly of many hundreds. 

ekaṁ samayaṁ bhagavā videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.  At one time the Buddha was wandering in the land of the Videhans together with a large Saṅgha of five hundred mendicants. 
Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṁ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. 
Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. 
vedānaṁ → bedānaṁ (mr) 
“samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. 
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is wandering in the land of the Videhans, together with a large Saṅgha of five hundred mendicants. 
‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. 
‘Mister Gotama, the brahmin Brahmāyu is old, elderly, and senior, advanced in years, having reached the final stage of life; he is a hundred and twenty years old. He has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.  Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns. 
Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. 
Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage. 
Brāhmaṇā tisatā ime, 
“These three hundred brahmins 
Bhikkhavo tisatā ime, 
These three hundred mendicants 

Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena.  Now at that time around five hundred brahmins from abroad were residing in Sāvatthī on some business. 
idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: 
Suppose an anointed aristocratic king were to gather a hundred people of various births and say to them: 

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 
“Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. 
“Mister Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. 
Sacepi → sace (bj, pts1ed); sace hi (sya-all, km) 
“Pañca, bho udena, kahāpaṇasatānī”ti. 
“Five hundred dollars.” 

Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena.  Now at that time around five hundred brahmins from abroad were residing in Opāsāda on some business. 
bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe… 
You teach the tutors of many, and teach three hundred young students to recite the hymns. … 

idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya:  Suppose an anointed aristocratic king were to gather a hundred people born in different classes and say to them: 

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details. 

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 
seyyathidaṁ → seyyathīdaṁ (bj, sya-all, km, pts1ed) 

satampi mayaṁ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema.  We even make them count up to a hundred. 

Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

Bhūtapubbaṁ, bhikkhave, pañca paccekabuddhasatāni imasmiṁ isigilismiṁ pabbate ciranivāsino ahesuṁ.  Once upon a time, five hundred Independent Buddhas dwelt for a long time on this Isigili. 

‘satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.  ‘The Divinity of a hundred thousand is long-lived, beautiful, and very happy.’ 
Satasahasso, bhikkhave, brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati. 
Now the Divinity of a hundred thousand meditates focused on pervading a hundred-thousandfold galaxy, 
evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati. 
In the same way the Divinity of a hundred thousand meditates focused on pervading a hundred-thousandfold galaxy, 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā satasahassassa brahmuno sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of a hundred thousand!’ 

Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ;  As a bull’s hide is rid of folds when fully stretched out by a hundred pegs, 

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so they recollect their many kinds of past lives, with features and details. 

‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti.  ‘Go, my men, and strike this man in the morning with a hundred spears!’ 
‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. 
‘Go, my men, and strike this man in the midday with a hundred spears!’ 
‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. 
‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ 
api nu so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti? 
Would that man experience pain and distress from being struck with three hundred spears?” 
“Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha, ko pana vādo tīhi sattisatehī”ti? 
“Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!” 
“Evameva kho, bhikkhave, yaṁ so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti taṁ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti. 
“In the same way, compared to the suffering in hell, the pain and distress experienced by that man due to being struck with three hundred spears doesn’t count, it’s not worth a fraction, there’s no comparison. 
pharitvā tiṭṭhati sabbadā. 
a hundred leagues around.’ 
Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṁ ummujjeyya. 
And there was a one-eyed turtle who popped up once every hundred years. 
vassasatassa → …pe… (bj); vassasatassa (sya-all, km, pts1ed) 

‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā (…) jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattan’ti?  ‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ 
pharitvā tiṭṭhati sabbadā. 
a hundred leagues around.’ 

Tatrānanda, tiracchānagate dānaṁ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṁ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṁ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṁ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṁ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne, ko pana vādo sakadāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo sakadāgāmissa, ko pana vādo anāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo anāgāmissa, ko pana vādo arahattaphalasacchikiriyāya paṭipanne, ko pana vādo arahante, ko pana vādo paccekasambuddhe, ko pana vādo tathāgate arahante sammāsambuddhe.  Now, Ānanda, gifts to the following persons may be expected to yield the following returns. To an animal, a hundred times. To an unethical ordinary person, a thousand. To an ethical ordinary person, a hundred thousand. To an outsider free of desire for sensual pleasures, 10,000,000,000. But a gift to someone practicing to realize the fruit of stream-entry may be expected to yield incalculable, immeasurable returns. How much more so a gift to a stream-enterer, someone practicing to realize the fruit of once-return, a once-returner, someone practicing to realize the fruit of non-return, a non-returner, someone practicing to realize the fruit of perfection, a perfected one, or an independent Buddha? How much more so a Realized One, a perfected one, a fully awakened Buddha? 

Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi, tenevantaravassena pañcamattāni upāsikasatāni paṭivedesi, tenevantaravassena tisso vijjā sacchākāsi.  Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges. 
paṭivedesi → paṭipādesi (bj, pts1ed); paṭidesesi (sya-all, km) 

Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatigotamī bhagavantaṁ etadavoca:  Then Mahāpajāpati Gotamī together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him, 
Tāsaṁ, bhikkhave, pañcannaṁ bhikkhunisatānaṁ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti. 
Even the last of these five hundred nuns is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 
sā → sā (bj, pts1ed); sā (cck); tā bhikkhuniyo (mr) 

Dhammaṁ care yopi samuñjakaṁ care,  A hundred thousand people making a thousand sacrifices 
Kathaṁ sataṁ sahassānaṁ sahassayāginaṁ, 
How is it that a hundred thousand people making a thousand sacrifices 
Kathaṁ → idaṁ padaṁ si, pts1ed, pts2ed potthakesu 
Evaṁ sataṁ sahassānaṁ sahassayāginaṁ, 
That’s how it is that a hundred thousand people making a thousand sacrifices 

ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi;  At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. 

Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ maddakucchiṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.  Then, late at night, seven hundred glorious deities of the Satullapa Group, lighting up the entire Maddakucchi, went up to the Buddha, bowed, and stood to one side. 
Lūkhaṁ tapaṁ vassasataṁ carantā; 
they practice rough and fervent mortification for a hundred years. 

So khvāhaṁ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāva kālaṅkato.  Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world. 

Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.  Now at that time a big sacrifice had been set up for King Pasenadi of Kosala. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the pillar for the sacrifice. 

Ahañca te devasikaṁ kahāpaṇasataṁ kahāpaṇasataṁ niccaṁ bhikkhaṁ pavattayissāmī”ti.  I’ll set up a regular daily allowance of a hundred dollars for you.” 
kahāpaṇasataṁ → idaṁ padaṁ bj, sya-all, km potthakesu 

Yaṁ kho so, mahārāja, seṭṭhi gahapati bhātu ca pana ekaputtakaṁ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha.  And because that financier murdered his brother’s only child for the sake of his fortune, as a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years. 

“Ayyikā me, bhante, kālaṅkatā jiṇṇā vuḍḍhā mahallikā addhagatā vayoanuppattā vīsavassasatikā jātiyā.  “Sir, my grandmother has passed away. She was old, elderly and senior. She was advanced in years and had reached the final stage of life; she was a hundred and twenty years old. 

vijjumālī satakkaku;  its hundred peaks wreathed in lightning, 

Yo, bhikkhave, ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo”ti.  A long life is a hundred years or a little more.” 

Yo, bhikkhave, ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo”ti.  A long life is a hundred years or a little more.” 

Yannūna mayaṁ ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimmineyyāmā”ti.  Why don’t we each manifest in the form of a hundred young maidens?” 
Yannūna mayaṁ ekasataṁ ekasataṁ avijātavaṇṇasataṁ abhinimmineyyāmā”ti. 
Why don’t we each manifest in the form of a hundred women who have never given birth?” 
sakiṁ vijātavaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: 
each manifested in the form of a hundred women who have given birth once … 

“Tayo supaṇṇā caturo ca haṁsā,  “There are three hundreds of phoenixes, four of swans, and five of eagles. 

‘ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā’”ti.  how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” 
“Seyyathāpi, bhikkhu vīsatikhāriko kosalako tilavāho. Tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya; 
“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. 

Bhiyyo pañcasatā sekkhā,  And of trainees there are more than five hundred, 
Bhiyyo → bhīyo (bj, sya-all, km, pts1ed, pts2ed) 

Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle.  Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred plows, it being the season for sowing. 
kasibhāradvājassa → kasībhāradvājassa (pts2ed); kasikabhāradvājassa (mr) 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi.  At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of around five hundred monks, all of whom were perfected ones. 
Imesaṁ pana, bhante, bhagavā pañcannaṁ bhikkhusatānaṁ na kiñci garahati kāyikaṁ vā vācasikaṁ vā”ti. 
is there anything these five hundred monks have done by way of body or speech that you would criticize?” 
“Imesampi khvāhaṁ, sāriputta, pañcannaṁ bhikkhusatānaṁ na kiñci garahāmi kāyikaṁ vā vācasikaṁ vā. 
“There is nothing, Sāriputta, that these five hundred monks have done by way of body or speech that I would criticize. 
Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ saṭṭhi bhikkhū tevijjā, saṭṭhi bhikkhū chaḷabhiññā, saṭṭhi bhikkhū ubhatobhāgavimuttā, atha itare paññāvimuttā”ti. 
For of these five hundred monks, sixty have the three knowledges, sixty have the six direct knowledges, sixty are freed both ways, and the rest are freed by wisdom.” 
Bhikkhū pañcasatā samāgatā; 
five hundred monks have gathered together to purify their precepts. 

Ekaṁ samayaṁ bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi.  At one time the Buddha was staying on the slopes of Isigili at the Black Rock, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. 
“ayaṁ kho bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi. 
“The Buddha is staying on the slopes of Isigili … with five hundred perfected ones. 

Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi.  At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of five hundred mendicants, seven hundred male and seven hundred female lay followers, and many thousands of deities. 
“ayaṁ kho bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. 
“The Buddha is staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of five hundred mendicants, seven hundred male and seven hundred female lay followers, and many thousands of deities. 

“Sataṁ hatthī sataṁ assā,  “A hundred elephants, a hundred horses, 
Sataṁ assatarīrathā; 
a hundred mule-drawn chariots, 
Sataṁ kaññāsahassāni, 
a hundred thousand maidens 

sambarova sataṁ saman’”ti.  like Sambara, for a hundred years.’” 

Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.  This body made up of the four principal states is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer. 

Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.  This body made up of the four principal states is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer. 

‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti.  ‘Go, my men, and strike this man in the morning with a hundred spears!’ 
‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. 
‘Go, my men, and strike this man in the middle of the day with a hundred spears!’ 
‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. 
‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ 
api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti? 
Would that man experience pain and distress from being struck with three hundred spears a day?” 
ko pana vādo tīhi sattisatehi haññamāno”ti. 
let alone three hundred spears!” 

“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ pubbenivāsaṁ anussaratha, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarathā”ti?  “Well, knowing and seeing thus, do you recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?” 

Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.  Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 
Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. 
Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. 

Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti pokkharaṇiyā udakaṁ upanidhāya kusaggena udakaṁ ubbhatan”ti.  Compared to the water in the lotus pond, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 
Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya, yadidaṁ sattakkhattuṁparamatā. 
Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. 

Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sambhejjaudakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.  Compared to the water in the confluence, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 

Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sambhejjaudakaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.  Compared to the water in the confluence that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 

Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviṁ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.  Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 

Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviyā parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.  Compared to the great earth that has been worn away and eroded, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 

Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāsamudde udakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.  Compared to the water in the ocean, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 

Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāsamudde udakaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.  Compared to the water in the ocean that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 

Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti himavantaṁ pabbatarājānaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti.  Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 

Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti himavato pabbatarājassa parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.  Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 
Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. 
Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. 

Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sineruṁ pabbatarājānaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti.  Compared to Sineru, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.” 
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa adhigamaṁ upanidhāya aññatitthiyasamaṇabrāhmaṇaparibbājakānaṁ adhigamo neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti. 
“In the same way, compared with the achievements of a noble disciple accomplished in view, the achievements of the ascetics, brahmins, and wanderers of other religions is not nearly a hundredth, a thousandth, or a hundred thousandth part. 

So na sukaro saṅkhātuṁ ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā”ti.  It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” 
Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ. 
And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands. 

So na sukaro saṅkhātuṁ ettakāni vassāni iti vā …pe… ettakāni vassasatasahassāni iti vā”ti.  It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” 
Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ. 
And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands. 

‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.  how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.” 
“Idhassu, bhikkhave, cattāro sāvakā vassasatāyukā vassasatajīvino. 
“Suppose there were four disciples with a lifespan of a hundred years. 
Te divase divase kappasatasahassaṁ kappasatasahassaṁ anussareyyuṁ. 
And each day they would each recollect a hundred thousand eons. 
Ananussaritāva, bhikkhave, tehi kappā assu, atha kho te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. 
Those four disciples would pass away after a hundred years and there would still be eons that they haven’t recollected. 
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti. 
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons. 

‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.  how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.” 
‘ettakā vālikā iti vā, ettakāni vālikasatāni iti vā, ettakāni vālikasahassāni iti vā, ettakāni vālikasatasahassāni iti vā’ti. 
how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand. 
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti. 
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons. 

yo ciraṁ jīvati so vassasataṁ appaṁ vā bhiyyo.  A long life is a hundred years or a little more. 

Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  Whenever I want, I recollect my many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details. 

suvaṇṇanikkhasatassāpi hetu …  “‘… for the sake of a hundred gold ingots.’ …” 
siṅgīnikkhasatassāpi hetu … 
“‘… for the sake of a hundred mountains of gold.’ …” 

Pañcarathasatasutta  Five Hundred Carts 
Pañcarathasatasutta → ratha (pts1ed, pts2ed) 
Tena kho pana samayena devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati. 
Now at that time Prince Ajātasattu was going with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food. 
“devadattassa, bhante, ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti. 
“Sir, Prince Ajātasattu is going with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food.” 
Yāvakīvañca, bhikkhave, devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi. 
As long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities. 
evameva, bhikkhave, yāvakīvañca devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi. 
In the same way, as long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities. 

So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvapaṭilābhaṁ paṭisaṁvedayatī”ti.  As a result of that deed he burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now he experiences the residual result of that deed in such an incarnation.” 

Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvapaṭilābhaṁ paṭisaṁvedayatī”ti.  As a result of that deed she burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now she experiences the residual result of that deed in such an incarnation.” 

“Yo, bhikkhave, pubbaṇhasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo majjhanhikasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo sāyanhasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo vā pubbaṇhasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, yo vā majjhanhikasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, yo vā sāyanhasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, idaṁ tato mahapphalataraṁ.  “Mendicants, suppose one person was to give a gift of a hundred pots of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of love, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful. 
okkhāsataṁ → ukkhāsataṁ (bj, pts1ed, pts2ed) 

Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi.  Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges. 
paṭivedesi → paṭipādesi (bj, pts1ed); paṭidesesi (sya-all, km) 

So taṁ vīṇaṁ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṁ phāletvā sakalikaṁ sakalikaṁ kareyya.  But he’d split that harp into ten pieces or a hundred pieces, then splinter it up. 

Dvepi mayā, ānanda, vedanā vuttā pariyāyena.  In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. 

“Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṁsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena.  “Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 
Aṭṭhasatasutta 
The Explanation of the Hundred and Eight 
Aṭṭhasatasutta → aṭṭhasatapariyāyasuttaṁ (bj) 
“Aṭṭhasatapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. 
“Mendicants, I will teach you an exposition of the teaching on the hundred and eight. 
Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo? 
And what is the exposition of the teaching on the hundred and eight? 
Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena; 
Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. 
Katamañca, bhikkhave, aṭṭhasataṁ vedanā? 
And what are the hundred and eight feelings? 
imā vuccanti, bhikkhave, aṭṭhasataṁ vedanā. 
These are called the hundred and eight feelings. 
Ayaṁ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo”ti. 
This is the exposition of the teaching on the hundred and eight.” 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

3. Aṭṭhasatapariyāyavagga  3. The Explanation of the Hundred and Eight 

Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca:  Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him: 
Atha kho sakko devānamindo chahi devatāsatehi saddhiṁ …pe… 
Then Sakka, lord of gods, with six hundred deities … 
atha kho sakko devānamindo sattahi devatāsatehi saddhiṁ …pe… 
Then Sakka, lord of gods, with seven hundred deities … 
atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṁ …pe… 
Then Sakka, lord of gods, with eight hundred deities … 
Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: 
Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him: 
Atha kho sakko devānamindo chahi devatāsatehi saddhiṁ …pe…. 
Then Sakka, lord of gods, with six hundred deities … 
Atha kho sakko devānamindo sattahi devatāsatehi saddhiṁ …pe…. 
Then Sakka, lord of gods, with seven hundred deities … 
Atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṁ …pe…. 
Then Sakka, lord of gods, with eight hundred deities … 
Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami …pe… 
Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, 
Atha kho sakko devānamindo chahi devatāsatehi saddhiṁ …pe… 
Then Sakka, lord of gods, with six hundred deities … 
atha kho sakko devānamindo sattahi devatāsatehi saddhiṁ …pe… 
Then Sakka, lord of gods, with seven hundred deities … 
atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṁ …pe… 
Then Sakka, lord of gods, with eight hundred deities … 
Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: 
Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him: 
Atha kho sakko devānamindo chahi devatāsatehi saddhiṁ …pe… 
Then Sakka, lord of gods, with six hundred deities … 
atha kho sakko devānamindo sattahi devatāsatehi saddhiṁ …pe… 
Then Sakka, lord of gods, with seven hundred deities … 
atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṁ …pe… 
Then Sakka, lord of gods, with eight hundred deities … 

ettakā vālukā iti vā, ettakāni vālukasatāni iti vā, ettakāni vālukasahassāni iti vā, ettakāni vālukasatasahassāni iti vā”ti?  how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand?” 
ettakāni udakāḷhakāni iti vā, ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā”ti? 
how many gallons of water there are, how many hundreds or thousands or hundreds of thousands of gallons of water?” 

Yopi vassasataṁ jīve,  Even if you live for a hundred years, 

Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  When the four bases of psychic power have been developed and cultivated in this way, they recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

Chātirekāni kho, ānanda, pañcasatāni ñātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.  More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening. 

‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti.  how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. 

‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti.  how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. 

Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammadinno upāsako bhagavantaṁ etadavoca:  Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him: 

Sattisatasutta  A Hundred Spears 
“Seyyathāpi, bhikkhave, puriso vassasatāyuko vassasatajīvī. 
“Mendicants, suppose there was a man with a lifespan of a hundred years. 
‘ehambho purisa, pubbaṇhasamayaṁ taṁ sattisatena hanissanti, majjhanhikasamayaṁ sattisatena hanissanti, sāyanhasamayaṁ sattisatena hanissanti. 
‘Come now, my good man, they’ll strike you with a hundred spears in the morning, at midday, and in the late afternoon. 
So kho tvaṁ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’ti. 
And you’ll live for a hundred years being struck with three hundred spears every day. But when a hundred years have passed, you will comprehend the four noble truths for the first time.’ 

“Seyyathāpi, bhikkhave, puriso mahāsamudde ekacchiggaḷaṁ yugaṁ pakkhipeyya. Tatrāpissa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjeyya.  “Mendicants, suppose a person were to throw a yoke with a single hole into the ocean. And there was a one-eyed turtle who popped up once every hundred years. 
ekacchiggaḷaṁ → ekacchiggalaṁ (bj) 
api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti? 
Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?” 

Tatrassa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjeyya.  And there was a one-eyed turtle who popped up once every hundred years. 
api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti? 
Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”