[^574]: Ānanda's role became more prominent as a leader of the Saṅgha in the years after the Buddha's passing. This sutta shows the continued propagation of the Buddha's teachings after his death.

[^575]: The same Subha earlier met the Buddha in MN 99 and again in MN 135, where he asked about kamma. His father Todeyya was a prominent brahmin, often mentioned alongside Pokkharasāti. The two apparently lived not far from each other, as, according to the commentary, Todeyya was named for his village of Tudi outside of Sāvatthī (see Pāṇini's Aṣṭādhyāyī 4.3.94). | These events suggest a certain, albeit tenuous, timeframe for the significant conversion of influential brahmins initiated by Pokkharasāti in DN 3. Here, Subha is active after the Buddha's death, suggesting his age is aligned with that of Ānanda, a generation younger than the Buddha. If this is so, Subha's first meeting with the Buddha would have taken place no earlier than the middle period of his teaching, perhaps twenty years before the Parinibbāna (MN 99). There he mentions Pokkharasāti's hostility to the claims of ascetics, so this must precede Pokkharasāti's conversion in DN 3 by a considerable period. If we are on the right track, the conversion of Pokkharasāti, and the events that flowed from that, must have happened late in the Buddha's career, perhaps in the final decade of his life.

[^576]: Ānanda was getting old.

[^577]: Cetaka is mentioned only here. The commentary says he was named for his home country of Cetī, which is roughly the modern region of Bundelkhand, about 500 km south-west of Sāvatthī.

[^578]: What follows has much the same content as DN 2, but arranged under these three heads rather than as successively refined happiness.

[^579]: While samādhi proper is the deep immersion in meditation, here it is a category that pertains to developing such states.

[^580]: He had already gone to the Buddha for refuge in MN 99:28.4 and MN 135:21.4.