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another reason should be sought here, or a more appropriate one should be adopted. Regarding the Nālakasutta and Tuvaṭṭakasutta: Here, the Nālakasutta (is about) the Blessed One Padumuttara... The Sutta spoken by the Blessed One to the Elder Nālakatthera, the nephew of the ascetic Asita, who, having seen a disciple practicing the ascetic's way of life, and desiring that attainment, had come after fulfilling perfections for one hundred thousand aeons from that time onwards. On the seventh day after the day of the Turning of the Wheel of Dhamma, he questioned the Blessed One about the ascetic's way of life with two verses, beginning with "This is known," and the Blessed One expounded the ascetic's way of life beginning with "I shall teach you the ascetic's way" (Sutta Nipāta 706). The Tuvaṭṭaka Sutta, however, was spoken by the Buddha, who, having made himself be questioned by a created Buddha with "I ask you, Kinsman of the Sun" (Sutta Nipāta 921; Mahāniddesa 150), in order to reveal that matter to some deities who, having gathered for the teaching of the Mahāsamaya Sutta, had conceived the thought, "What, indeed, is the practice for the attainment of arahantship?" and he spoke beginning with "The root of proliferation" (Sutta Nipāta 922). Thus, the collection of sutta components of the Maṅgala Sutta and others that appear in this Sutta Nipāta has been shown. And the collection of verse components of the pure verses that appear therein without sutta names will also be shown. This being the case, at the beginning of the Sutta Nipāta Commentary: "Crowded with hundreds of verses, marked by geyya and veyyākaraṇa; Why is this called the Sutta Nipāta?" (Sutta Nipāta Commentary 1. Introduction to the Text) Why is the entire Sutta Nipāta challenged as a collection of geyya and veyyākaraṇa components? This is not a contradiction. For it should be understood that the challenger there merely made the challenge by taking into account its being with verses and sometimes being merely question and answer. Otherwise, since there is no sutta without verses in the Sutta Nipāta, the collection of veyyākaraṇa components should not be challenged. "The chapter with verses is geyya" should be construed. "That which is not collected by the eight components is the Paṭisambhidā and so on" is stated in all three Gaṇṭhipadas. Some, however, say that the Paṭisambhidāmagga is a collection of both geyya and veyyākaraṇa components. This is stated in the Paṭisambhidāmagga Commentary (Paṭisambhidāmagga Commentary (1. Introduction to the Text) “Among the nine divisions of the Teacher’s Dispensation, as far as possible, those included in the two divisions of Geyya (mixed prose and verse) and Veyyākaraṇa (exposition).” “Nosuttanāmikā” means “not named as suttas.” It is stated in three textual passages: “The ‘suddhikagāthā’ are the ‘vatthugāthā’.” Therein, “vatthugāthā” refers to – “From Kosala, a pleasant land, he went to the Southern country; desiring nothingness, a brahmin, master of mantras.” (Sutta Nipāta 982) – And so on, the fifty-six verses spoken by Venerable Ānanda Thera at the time of the Council, introducing the Pārāyana Vagga; and the approximately twenty verses spoken by Ānanda Thera himself at the time of the Council, introducing the Nālakasutta – “When the hosts of devas, joyful and delighted, Sakka, the lord, and the devas in pure garments, taking up cloths, greatly praised, the ascetic Asita saw them in his daytime dwelling.” (Sutta Nipāta 684) – And so on. Therein, it is stated in the commentary: “The vatthugāthā of the Nālakasutta are themselves included in the Nālakasutta.” This is stated in the Sutta Nipāta Commentary (Sutta Nipāta Commentary 2.685) – “When the Blessed One had attained final Nibbāna, Venerable Mahākassapa, conducting the Council, questioned Venerable Ānanda about that very path of wisdom, and wishing to make clear and show all that Nālakaka had asked the Blessed One, and when he had been exhorted, he spoke the twenty vatthugāthā, beginning with ‘Ānandajāte’. All of that is called the Nālakasutta.” Therefore, the vatthugāthā of the Nālakasutta are included by the very term Nālakasutta. Thus, the vatthugāthā of the Pārāyanika Vagga should be understood here as suddhikagāthā. And it is also appropriate to say that the questioning verses of the sixteen brahmins, such as Ajitamāṇavaka, and the Blessed One’s answering verses in that same Pārāyana Vagga, are here suddhikagāthā. For these too, in the Pāli, are not given a sutta name, but appear as “Ajitamāṇavaka’s Question, Tissamettayya Māṇavaka’s Question,” and so on (Sutta Nipāta 1038-1048), being prose. because they are not mixed with anything else, it is proper to call them the verses of pure recitation. Now, defining the Udāna in terms of its nature, it says, "connected with verses born of joy and knowledge." For what reason is this called "Udāna"? Because of the act of exclaiming. What is this Udāna? An exclamation arisen from a surge of joy. Just as a substance like oil that cannot be contained by a measure, but overflows, is called "overflow," and just as water that cannot be contained by a pond, but surges over, is called a "great flood," even so, a particular exclamation, arisen from a surge of joy, a surge of thought, which the heart cannot contain, but becomes excessive, not staying within, but coming out through the door of speech, independent of a recipient, is called "Udāna." This manner can also be obtained due to the urgency of the Dhamma. This occurs sometimes in verse form, sometimes in prose form. Thus, "At that time, the Blessed One instructed, encouraged, inspired, and gladdened the bhikkhus with a Dhamma talk connected with Nibbāna. And those bhikkhus, paying attention, mindfully, gathering all with their minds, with ears attentive, listened to the Dhamma. Then, the Blessed One, knowing this matter, at that time, uttered this Udāna: 'There is, bhikkhus, that dimension, where there is neither earth nor water...'" In these and similar instances, it occurs in the form of a statement arisen from joy and knowledge. But is not an Udāna an exclamation arisen from joy and happiness, or arisen from the urgency of the Dhamma, independent of a recipient of the Dhamma, and so it is found everywhere? Why then, when the Blessed One uttered an Udāna here, did he address the bhikkhus? For the purpose of making those bhikkhus understand. For the Blessed One, having taught those bhikkhus the Dhamma connected with Nibbāna, and uttering an Udāna with the joy and happiness arisen from recollecting the qualities of Nibbāna, said, " Here, every conditioned phenomenon, except Nibbana, is found to exist dependent on conditions, not independent of conditions. But how is this Nibbana-phenomenon found to be without conditions? Understanding the mental reflection of those monks, wishing to make them know, he said, "Monks, there is that sphere..." (Ud. 71) and so on. It should be understood that he did not say this making them exclusively the recipients. "If you fear suffering, If suffering is displeasing to you; Do not do evil deeds, Openly or in secret." (Ud. 44) – Such as this, it should be understood as an Udāna arisen from a sense of urgency regarding the Dhamma. "All beings desire happiness, Whoever harms them with a stick; Seeking his own happiness, He does not find happiness after death." (Dhp. 131; Ud. 13) – This too, they say, is an Udāna arisen from a sense of urgency regarding the Dhamma. For thus, at one time, many cowherds, between Savatthi and Jetavana, were striking a snake with sticks. And at that time, the Blessed One, going for alms to Savatthi, seeing those boys striking the snake with a stick on the way, asked, "Why, boys, do you strike this snake with a stick?" And when it was said, "Out of fear of biting, venerable sir," he generated a sense of urgency regarding the Dhamma, saying, "These, striking this (snake) thinking 'we will make ourselves happy,' will experience suffering in the place where they are reborn. Oh, the cunning skill of ignorance!" And with that very sense of urgency regarding the Dhamma, he uttered this Udāna. Thus, it should be understood that this arises sometimes in the form of verses, sometimes in the form of prose, sometimes out of joy, sometimes out of a sense of urgency regarding the Dhamma. Therefore, what is stated in the commentary as the characteristic of Udāna, "connected with verses born of joy and knowledge," should be taken as said for the most part. For mostly, Udāna is spoken in the form of verses and arises from rapture and joy. This, then, is of three kinds: spoken by the All-Enlightened Buddha, spoken by a Paccekabuddha, and spoken by a disciple. Therein, the first... A Paccekabuddha's utterance: "Having laid down the rod among all beings, not harming any one of them." This is found in the Rhinoceros Horn Sutta (Sn 35). And utterances by disciples: "All lust has been abandoned by me, all hatred uprooted; all delusion has been dispelled by me, I am cooled, extinguished." This is found in the Theragāthā (Thag 79). "I was restrained in body, in speech, and in mind; having uprooted craving completely, I am cooled, extinguished." And this is found in the Therīgāthā (Thig 15). There are also other utterances by Sakka and other devas, such as "Oh, a supreme gift, well-established in Kassapa!" (Ud 27), and by humans like the brahmin Sonadaṇḍa, such as "Homage to that Blessed One!" (Dī. Ni. 2.371; Ma. Ni. 1.290), which were included in the three recitations. These are not intended here. However, those utterances spoken spontaneously by the Perfectly Self-Enlightened One himself, which are the words of the Conqueror, these were recited by the compilers of the Dhamma as "Udāna." And it is with reference to these that, when dividing the Dhamma of the Blessed One into nine categories and enumerating them, "Udāna" was mentioned.