[^621]: This is the only appearance of a place called Sālavatikā ("Abounding in Sal Trees"). A courtesan of Rājagaha named Sālavatī appears in Kd 8:1.3.1; she might perhaps have come from there.

[^622]: A certain brahmin Lohicca also appears in SN 35.132. But since that is set far away in Avantī after the Buddha's passing, and since in both cases he is said to have taken refuge, it seems likely these are different people.

[^623]: A similar view is sometimes unjustly imputed to the Theravādins, that they are only interested in their own liberation.

[^624]: While nhāpita would seem to be identical with nhāpaka ("bathroom attendant"), it is usually translated per Ja 395 where it means "barber".

[^625]: Note the unusual use of kira in this idiom, found in SN 35.133:2.3, MN 85:3.5, MN 127:2.5, and Ud 2.8:6.8. I think this expresses polite deference, and render with "might" rather than "would".

[^626]: It seems the barber was not only a trusted confidant, but an intelligent man with sincere concern for Lohicca's well being.

[^627]: The Buddha is modest as to his chances.

[^628]: Here the Buddha takes the initiative. "Harmful misconception" is pāpakaṁ diṭṭhigataṁ.

[^629]: Kosala is the native realm of Pasenadi. Kāsi had formerly been an independent kingdom, but was taken over by Pasenadi's father Mahākosala. Towards the end of the Buddha's life it was contested between Kosala and Magadha (SN 3.14, SN 3.15). Ultimately it became part of the greater Magadhan empire.

[^630]: It is only through sharing what good things we know that we can support each other.

[^631]: Even though he has characterized Lohicca's view as harmful, the Buddha goes out of his way to show that it is not entirely wrong. There are cases where it is best to avoid teaching.

[^632]: The genders of this passage are made clear through the use of feminine nouns. Making unwelcome advances was seen as an obvious example of something wrong.

[^633]: At DN 29:5.2 the opposite sense is expressed as samādāya taṁ dhammaṁ vattati.

[^634]: The Buddha adopts Lohicca's formulation, but applies it in a specific sense, not as a generalization.

[^635]: Now that the Buddha has established a degree of overlap between their views, Lohicca wants to hear more.

[^636]: Again, the Buddha answers directly and simply.

[^637]: Naraka means "cliff" or "abyss" in early Pali (MN 49:5.9, MN 86:6.15, Snp 3.11:28.4, Thag 16.8:4.2). It does not have the sense "hell" until the late canonical period; the early Pali term for hell is niraya. Notably, naraka is not strongly attested in the sense of "hell" for pre-Buddhist Sanskrit either, although we do find nāraka, apparently in the sense of "hell being", at Atharva Veda 12.4.36c and Śukla Yajur Veda 30.5.