This view is said to be a cause for lower rebirth at AN 3.113:1.5, an addiction at AN 3.156:1.6, and an extreme at Ud 6.8:5.4.

Moḷibaddha (“head-band”) appears as a bejeweled decoration for lay folk at Mil 6.1.3:1.3 and Mil 6.4.2:4.2, and with a list of garbs for ascetics at Mil 5.1.6:12.5. The Sanskrit maulibandha appears in a few later texts in the same sense. None of these sources clarify who these fancy wanderer ladies might be. The Chinese parallel at MA 174, however, does not say they are wanderers. It does seem odd to find such a decorative detail being worn by wanderers, so perhaps the Pali text is confused, and the idea of wanderers wearing headbands was later adopted by the Milinda. On the other hand, later texts such as the comedy Mattavilāsaprahasana show that dissolute “renunciates” were not unknown.

The “camel’s foot creeper” (māluvā) features in a similar simile in the Jain Sūyagaḍa 1.3.2.10.

On “eaten by termites”, Bhikkhu Ñāṇatusita, whose expertise in Pali is rivaled only by his knowledge of botany, says in his notes to Bhikkhu Bodhi’s translation, “Perhaps even the whole seed was eaten since the Maloo Creeper, a member of the legume family, has a hard woody seed. It is eaten by forest people in India, supposedly after removing the skin. Termites do not carry away seeds like ants would do, they eat things at the spot. Besides this, the seed is quite large. Thus udrabheyyuṁ is probably the right reading. It is supported by the commentary, which glosses it as khādeyyuṁ.”

Described as someone who “goes against the stream” at AN 4.5:2.2, and as worthy of praise at AN 5.5:2.4.