Uggāhamāna appears to have the sense “argumentative” found in the Sanskrit udgrāha but not otherwise attested in Pali. Both sense and reading of Samaṇamaṇḍikā are unclear. He appears nowhere else. | Mallikā was the chief queen of Pasenadi, and her place is mentioned in a similar context at DN 9:1.3. The commentary explains that the brahmins, Jains, and others would assemble there to “debate their beliefs” (samayaṁ pavadanti), a rare early usage of samaya in this sense. | Read ācīra in the sense of “boundary, hedge” (Commentary: timbarūrukkhapantiyā parikkhittattā; cf. Sanskrit prācīra, “enclosure, hedge, fence, wall”).

Previously featuring in MN 59:1.3.

The “invincible ascetic” (samaṇaṁ ayojjhaṁ) appears only here. The Sanskrit ayodhya occurs in the Atharva Veda as an epithet of Indra (19.13.7) and of the gods’ “impregnable” fortress (10.2.31). It seems to be a special term for an enlightened being in Uggāhamāna’s system; compare Upaka’s “Infinite Victor” (anantajina) of MN 26:25.22.

Taking the suffix -maya in the same sense as tammaya; see my note on MN 47:13.4. The point is that they are not formed by and hence limited by the scope of ethics.