[^29]: The Buddha refers to the events of this sutta at DN 8:23.2, but apart from that Nigrodha ("Banyan") appears to be unknown. A "wanderer" may or may not be Brahmanical, but in DN 8 Nigrodha is called tapabrahmacārī, which suggests he was a celibate student of a Brahmanical teacher. | The commentary describes udumbarikā ("Fig") as devī ("Queen"), while DA 8 says she is a "brahmin lady". She too does not seem to appear elsewhere.

[^30]: Sandhāna ("Conciliation") was recognized as an eminent lay follower at (AN 6.120--139:1.14).

[^31]: "One-eyed cow" is gokāṇā.

[^32]: Orodheyyāma normally means "enclose, trap" like ox in a pen (AN 6.60:3.1), but here it is glossed in the commentary as vinandheyyāma ("twist around").

[^33]: This discourse highlights the Buddha's method of engaging with people of other religions. He is open-hearted and interested in their views. He prefers to build on common ground, but is not afraid to criticize when it is warranted. And his aim is not to win converts, but to help people be free of suffering.

[^34]: "Higher disgust of sin" renders adhijegucche. The idea is that people are tainted with corruption, somewhat comparable to the notion of "original sin", although due to their own actions in the past rather than ancestral legacy. In "disgust" at that sin, they practice forms of fervent mortification (tapas) to burn out the corruption.

[^35]: The phrase kathaṁ santā is unique; it echoes evaṁ sante below.

[^36]: See the passage at DN 8:14.3 and notes thereto.

[^37]: The Buddha shifts attention from the external practice to the psychological state that accompanies it.

[^38]: "In expectation" (sāpekkho): when they give up something they cannot eat, they expect to be given more suitable food.

[^39]: "Sneaks" is attānaṁ adassayamāno, literally, "not showing himself". They like to hang about with lay folk, but hide the fact that they do so.

[^40]: As here, this item typically follows "wrong view". At AN 10.78:1.9 it is said to be a bad quality of Jain ascetics. Thus being "attached to one's own views" refers both to the subjective clinging as well as the objective incorrectness of the views.

[^41]: A "fourfold restraint" (cātuyāma, or cāujjāma in Jain Ardhamagadhi) is attributed to Jain founder Pārśva in Isibhāsiyāiṁ 31, where it is an abbreviated list: "from refraining from killing to refraining from possessions" (pāṇātivāta-veramaṇeṇaṁ jāvā pariggaha-veramaṇeṇaṁ); the missing items are not stealing (asteya) and truth (satya). The Jain text Uttarādhyayanasūtra 23 shows that Mahāvīra added nakedness to make five. Five are also found in Yogasūtra 2.30 and the Jain Tattvārthasūtra 7: non-harming (ahiṁsā), truth (satya), no stealing (asteya), celibacy (brahmacarya), and non-possessiveness (aparigrahā). | A different "fourfold restraint" is said to be a Jain practice at DN 2:29.2.

[^42]: This extends the basic precept. The same analysis is applied to the "ten ways of performing deeds" at AN 3.163. | The distinction between one's own action and another's action is noted at Isibhāsiyāiṁ 31.42, although the wording and sense are different.

[^43]: Bhāvitamāsīsati is unique. In this and similar contexts, the Pali tradition says bhāvita ("reward", normally "developed") is the "five sense pleasures" as they see it (bhāvitaṁ nāma tesaṁ saññāya pañca kāmaguṇā; cp. MN 56 commentary: ettha ca bhāvitanti pañcakāmaguṇā), explaining that this is a usage of the sectarians (Saddanīti ch. 4: titthiyasamaye pana bhāvitoti kāmaguṇo vuccati).

[^44]: This passage sets a powerful template for sincere engagement.

[^45]: This whole ending sequence is unique.