Multiple suttas (eg. DN 8, DN 25, MN 12, AN 6.64, AN 9.11, and AN 10.21) invoke the indomitable force of the lion’s roar, the most mighty sound of the jungle (SN 22.78:1.2).

The same teaching is given more briefly at AN 4.241:1.1, where the four ascetics are defined as the stream-enterer, once-returner, non-returner, and perfected one, and at DN 16:5.27.3, where the presence of the four ascetics is attributed to the practice of the eightfold path.

Ko assāso kiṁ balaṁ is found only here and at MN 93:6.7, where it also deals with an unequivocal claim to superiority.

Self-confidence is reflective, not dogmatic.

This appears to be the only occurrence of sahadhammika in this sense in early Pali. Normally it has the sense “legitimate” (as eg. MN 90:5.4). The parallel at MA 103 has 同道.

The topic of “proliferation” (papañca) is explored in MN 18.

That is, the eternalists and the annihilationists.

The sequence of operative terms here is allīna, upagata, ajjhosita. Normally allīna in Pali means to “stick to, cling to”. But read this passage compared to SN 12.15:2.5 where we find a similar movement of drawing close (upagata)and getting attached. The Mahāvastu in Buddhist Hybrid Sanskrit features allīyati in the sense “approach”, “resort”. This lends a greater coherence to this passage.

Renunciate orders such as the Jains abhorred sensual pleasures, while the meditations of Brahmanical rishis depended on letting go all pleasures of the flesh.

Perhaps referring to those such as Dīghanakha who claimed to believe in nothing (MN 74:2.4).

The teaching on not-self is what sets Buddhism apart from all other teachings.

Elsewhere sammaggata (“rightly placed”) is an epithet of the Buddha or other well-practiced sages, where I translate as “rightly comported”.

Grasping is fully understood only when its source is known. Here the Buddha begins a partial treatment of dependent origination, implicitly connecting this to his special doctrine of not-self.