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Paribbājakakathāvaṇṇanā

The "lion’s roar” will be sounded in the portions of the teaching beginning “These viewpoints”, etc.
The views will be subsumed under the law of conditionality in the passage beginning “With feeling as condition there arises in them craving.” etc.
The pair of similes about Mount Sineru and the golden mallet has the purpose of showing the extreme difficulty of teaching the Brahmajala Sutta, for that lies beyond the capacity of anybody other than (a perfectly enlightened Buddha).

Paribbājakakathāvaṇṇanā

Query: What was the purpose in including the introductory narrative in the compilation of the Dhamma and Vinaya? Shouldn't the collection only have included the actual words spoken by the Buddha?
Reply: The introductory narrative serves to promote the durability, non-obscuration, and credibility of the discourse.
For a discourse provided with an indication of the time, place, teacher, background story, and assembly endures long, remains free from obscuration, and is credible,
like a business contract provided with notations of the place, date, merchandise, and conditions. Therefore, at the First Great Council, the Venerable Mahākassapa asked about the place where the Brahmajāla Sutta was spoken, etc., and the Venerable Ananda, the treasurer of the Dhamma, recited the introduction in reply.

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Paribbājakakathāvaṇṇanā

Furthermore, the introduction reveals the excellence of the Master.
By showing that the Exalted One has no need for prior preparation, inference or reasoning based on scripture, it points to his attainment of perfect Buddhahood.
For, as a perfectly enlightened Buddha, he requires no previous preparation, (no inferential judgments of probability and no reliance on reasoning from outside scriptures); for him there is only one authoritative source of knowledge—the movement of his unimpeded knowledge (of omniscience) in all knowable dhammas.
Again, by showing that the Master has no “closed fist” of a teacher,1 no stinginess in sharing the Dhamma, and no favoritism towards disciples, it points to his freedom from cankers (āsavas).
For through the destruction of cankers he has eliminated all “closed-fistedness” and rendered his activity of benefitting others fully pure.
Thus the Master’s perfect Buddhahood and complete inner purity, respectively, indicate his accomplishment in knowledge and in the abandonment (of defilements), and point to his freedom from ignorance and craving, those corruptions which corrode a teacher’s attainments in wisdom and virtue. They further prove that he is endowed with the first two of the Tathagala's grounds of self- confidence.2 The Master’s lack of any confusion in regard to states obstructive to spiritual progress and in regard to the liberating potency of his doctrine prove that he is endowed with the third and fourth grounds of self-confidence.3 Thus the introduction, by describing the Exalted One as “he who knows and sees.” and by exhibiting his ingenuity in creating an opportunity to deliver a discourse appropriate to the inclinations of the assembly present, reveals his endowment with the four grounds of self-confidence and his conduct for the welfare of himself and others.
Therefore it is said: ‘The introduction reveals the excellence of the Master.”

Paribbājakakathāvaṇṇanā

Furthermore, the introduction also reveals the excellence of the Dispensation (sāsana).4
For the Exalted One, whose every deed is accompanied by knowledge and compassion, does not engage in any useless activity, nor in any activity directed to his own welfare alone. Every deed of the perfectly enlightened Buddha is directed to the welfare of others. Since this is so, all the actions of the Buddha, bodily, verbal, and mental, described (in the text) as they actually occurred, constitute his Dispensation, in the sense that they instruct (anusāsanaṭṭhena) other beings in their own good—in the good pertaining to the present life, to the life to come, and to ultimate deliverance. It is not mere poetry.
For along with the indication of the time, place, teacher, story, and assembly, the introduction here and there shows, as far as possible, the conduct of the Master.
Or else, the introduction reveals the authoritativeness of the Dispensation by revealing the authoritativeness of the Master. The Master's aulhoritativeness is indicated by the title "the Exalted One” (bhagavā), signifying his supremacy among all beings by reason of his distinguished qualities, and by the epithet “he who knows and sees,” signifying his attainment of the knowledge of the propensities and latent tendencies of others, etc. The above is a mere outline of the purposes served by the introductory narrative.
For who can exhaustively explain all the purposes of the introduction spoken by the treasurer of the Dhamma (Venerable Ānanda), who was enlightened after the Buddha himself?