[^376]: This sutta shows how the conversion of Pokkharasāti in DN 3 affected the brahmins as far away as Campā.

[^377]: Campā is modern Champapuri near Bhagalpur in Bihar state, not far from West Bengal. It is near the eastern-most reach of the Buddha's journeys. Campā was the capital of Aṅga, one of the sixteen "great nations" (mahājanapadā). It was a flourishing trade center at which Northern Black Polished Ware has been found, and became a sacred city for the Jains.

[^378]: Gaggarā, an onomatopoeic reduplication ("gargle"), is the name of a number of rivers and whirlpools in Sanskrit (cp. the modern Ghaggar River in north-west India).

[^379]: Here we see how the endowment of brahmadeyya helped the king of Magadha establish his influence over the Aṅgas.

[^380]: "Householders" (gahapati) is literal; it means land owners. Thus the "brahmins and householders" (not "brahmin householders") were the wealthy class.

[^381]: Both the repetition below and the parallel at MN 95:8.3 include the phrase "it's appropriate that he comes to see you". It may have been omitted here by mistake.

[^382]: Jātivāda is sometimes translated as "doctrine of birth", but the context here shows this cannot be the case. It refers to the genealogical records of the family lineage.

[^383]: For Mahāsaṅgīti vacchasī read vaccasī (Sanskrit varcasin), "possessing splendor".

[^384]: Notice that the royal endowment was not just for a luxury residence, it was the site of a major international college. Kings invested in education.

[^385]: Later tradition says that the young Siddhattha sneaked out of his home to avoid creating such a scene, but the early texts say he left despite his parents' weeping.

[^386]: In contrast with some of the other ascetics in DN 2.

[^387]: This description is applied to the Buddha at DN 5:7.24, and to the corrupt but superficially charming monks Assaji and Punabbasuka at Bu Ss 13:1.3.4.

[^388]: This would be the assemblies of aristocrats, brahmins, householders, and ascetics (AN 5.213:3.1), rather than the Buddha's four assemblies of monks, nuns, laymen, and laywomen (AN 4.129).

[^389]: Titthakara, literally "ford-maker", is a term restricted to those such as the Buddha who founded a religion, or Mahāvīra who was a major reformer on the same level as a founder.

[^390]: Bimbisāra's refuge is at Kd 1:22.11.4.

[^391]: Pasenadi's refuge is at SN 3.1:14.5.

[^392]: This sutta must have been before the events of DN 2, but after those of DN 3.

[^393]: "Knapsack" is puṭosa, where puṭa is "bag" and osa is "food" (Sanskrit avasa). The compound is a dative-dependent tappurisa with reversal of the usual order, yielding the sense "bag for food".

[^394]: Even before he meets him, Soṇadaṇḍa has extensive knowledge of the Buddha and faith in him. It's also notable how Soṇadaṇḍa gives Pokkharasāti a special status. Perhaps Pokkharasāti told Soṇadaṇḍa of the encounter with Ambaṭṭha in DN 3, which would explain his hesitation. | Note the use of the term yoniso here, which I render "rational". The basic meaning of the term is "womb, source", and it is used to mean "with reason", which here has the sense "pertinent, relevant".

[^395]: For all his previous avowal of faith, Soṇadaṇḍa is merely polite, not reverential. This foreshadows the ending.

[^396]: The Buddha goes out of his way to make him comfortable. Soṇadaṇḍa is nervous and overly eager to please, but he is not contemptuous and grinding a personal ax like Ambaṭṭha.

[^397]: Suja (Sanskrit sruc) was a large wooden ladle for pouring ghee on to the sacred flame.

[^398]: The Buddha uses "Socratic method". He has the other person articulate a view, then leads them to refine their view, leading to a clearer vision of the truth.

[^399]: When the Buddha convinces Soṇadaṇḍa, he does not crow over it or take pleasure in his discomfort, but praises his wisdom and affirms his conclusions.

[^400]: The Buddha has taken pains to establish common ground, but Soṇadaṇḍa's description of wisdom is lacking, so the Buddha prompts a deeper inquiry.

[^401]: Normally, the Buddha frames his teaching as ethics, meditation, and wisdom, but here he adapts to Soṇadaṇḍa's framing and places meditation under wisdom.

[^402]: Soṇadaṇḍa's attachment to his reputation betrays his lack of inner confidence and stands in contrast with Pokkharasāti. Perhaps it may also be read as a regional characteristic, since Buddhism was less well established in the Aṅga region than in central Magadha.