Rig Vedic raṇa usually means “joy, delight” (eg. 8.96.16, 10.104.7) or occasionally “war, strife” (6.15.5, 10.112.10, 10.113.4). | See note on MN 137:2.1.

This is adapted from the first sermon; text has kāmasukhamanuyuñjeyya which is a briefer expression that the original kāmesu kāmasukhallikānuyogo at SN 56.11:2.3.

“Popular definitions” is janapadanirutti. | Samaññā (“label”, Sanskrit samājñā) ought not be confused with sāmañña (“agreement”, “equality”, Sanskrit sāmānya).

None of the terms below are regional or dialectical, so janapadanirutti means “expressions current among the people”, “popular terms”, “common vernacular” rather than “regional dialects”. | A Sanskrit fragment paralleling this passage lists various words for “person”, which likewise are not regional or dialectical terms (SHT ii 163aA3: (jīvo) vā jantur-vā (poṣo) vā pudgalo vā manujo).

All these terms are either attested in Pali and/or Sanskrit or are readily explicable from Pali roots. This is not about “translating” the Dhamma wholesale, but about using different popular terms, as in the U.S. they refer to the same thing as “soda” or “pop”. | Pātī (“cup”) is from the root √pā, “to drink”, used in Pali for cups of bronze, gold, or silver. | Patta (“bowl”), the masculine form of the same root, is the standard word for a mendicant’s alms bowl. | For vittha (“jar”; variants vitta, piṭṭha) see vitthaka, a small jar for sewing gear (Kd 15:11.5.15). | Sarāva (“scoop”) is a common word for a scoop for water (eg. AN 3.57:3.2, Kd 15:14.3.30, Kv 1.1:356.6; Sanskrit śarāva, eg. Śatapatha Brāhmaṇa 5.1.4.12; Chāndogya Upaniṣad 8.8.1; Manu 6.56; also in Jain texts). | For dhāropa (“vessel”) accept variant harosa by analogy with puṭosa (MN 118:8.9), yielding the sense “carrier for food”, “vessel”. | Poṇa (“dish”) is probably a concave dish with “sloped” sides (cp. English “hollowware”). | Pisīlava (“plate”) was used for the butter placed on the altar (Śatapatha Brāhmaṇa 2.5.3.6: piśīle vā pātryau vā).

This passage should be read with Kd 15:33.1.5. There, the Pali depicts the Buddha allowing individual glosses to terms (sakāya niruttiya).

This was apparently prompted by Subhūti’s support of his fellow monk Saddha at AN 11.14 , for which he was declared the foremost in living without strife (AN 1.201:1.1; he was additionally praised as worthy of donations (AN 1.202:1.1. Subhūti’s meditation is praised at Ud 6.7, and his verse opens the Theragāthā at Thag 1.1.