English
" "Abhibhavati" (surpasses) refers to the special conditions of shame, dread, loving-kindness, and compassion, which are the proximate causes for the perfection of morality, as well as faith, mindfulness, energy, And from the arising of the attainment of the highest wisdom, the moral virtue of the Teacher, which is not common to others, and which has reached the highest perfection because the opposing factors with their latent tendencies have been abandoned. By that, the Blessed One, having indeed overcome the world with its devas, lives on. The meaning is that he himself is not overcome by anyone. In the same way, regarding the qualities of concentration and so on, it should be said appropriately. And these moral virtues and so on should be understood as a mixture of worldly and supramundane. But the knowledge and vision of liberation is merely worldly, belonging to the sense-sphere. If so, how does he overcome the world with its devas by that? Because of its incomparable power. For that too, from the sphere of its occurrence and from the manner of its occurrence, is indeed superior. For it occurs with reference to the Teacher's quality of liberation, which is not common to others. And while occurring, it occurs making it more manifest, beyond the reach of reasoning, extremely profound, subtle, delicate, exceeding, very evident because opposing factors are completely abandoned. And because it leads to perfect mastery, and because the latent state of existence is extremely brief, it occurs very quickly. Thus, having shown the absence of anyone superior to the Blessed One in terms of moral virtues and so on, now, to show the absence of even an equal, the phrase "in moral virtue, incomparable" and so on is stated. There, "incomparable" means there is no one equal or similar to him in moral virtues and so on at any time, thus "incomparable". Similarly, "unequalled among the unequalled" means equal to the unequalled. Or, "unequalled among the unequalled" means his equals are unequalled. "Peerless" means there is no image of him in moral virtues and so on. In the remaining two terms as well, the same method applies. There, "image" is merely a comparison. "Counterpart" is a similar comparison. And "opponent" should be understood as one standing in opposition. In phrases like "Indeed, monks, I do not perceive...", even though I see the entire world with my all-seeing eye, like a myrobalan fruit in the palm of the hand, there, among the world with its devas... and among beings, I indeed do not see any person more accomplished in moral virtue than myself, or with more accomplished moral virtue. The meaning is because such a one does not exist. Here, in the Aggappasāda Sutta and others – "As far as, monks, beings..." Those without feet, or with two feet, or with four feet, or with many feet, those with form, or without form, those with perception, or without perception, or neither with perception nor without perception— the Tathāgata is declared the foremost among them, the Arahant, the Perfectly Self-Enlightened One. "Those, monks, who have faith in the Buddha, they have faith in the foremost. And for those who have faith in the foremost, the foremost is the result." This is the Aggappasāda Sutta. By the word "ādi" (etc.)— "In the world with its devas, monks... (etc.)... in the world with its devas and humans, the Tathāgata is the conqueror, unconquered, a seer, a master. Therefore, he is called the Tathāgata." Such sutta passages should be understood. By "ādi gāthā" (etc. verses)— "For I am an Arahant in the world, I am the unsurpassed Teacher; I am the one Perfectly Self-Enlightened, I am cooled, I am extinguished." "Tamed, he is the best of tamers; Calm, he is the sage of pacifiers; Freed, he is the foremost of liberators; Crossed over, he is the best of those who ferry across." "Neither in this world nor in the other, Is there anyone superior or equal to the Buddha; He has attained the highest offering for those worthy of offerings, For those seeking merit, desiring abundant fruits." Such verses should be elaborated. In "charioteer of men to be tamed," etc., "dammā" means "to be tamed," those fit to be tamed. "Purisā" are men, and "dammā" are those to be tamed, hence "purisadammā." Here, the qualifying word is placed last, meaning "dammapurisā" (men to be tamed). They say, "Even though women are also to be tamed, the term 'purisa' (men) is used to indicate the highest category." Explaining the meaning of "sāretī" (guides), it says "dametī" (tames), etc. There, "dametī" means "pacifies," meaning "joins with bodily disciplines." And that joining with bodily disciplines means establishing them in appropriate temporary discipline, etc., so it says, "It is said to mean 'vinetī' (disciplines)." "Adantā" (untamed) is said to mean "purisadammā" (men to be tamed) who have not at all attained taming. But those who are partially tamed, who are not entirely to be tamed... they too are men to be tamed, because the Teacher tames them. Indeed, the Blessed One teaches the first jhāna to those of pure morality, and to those who have attained the first jhāna, the second jhāna, and so on, thus teaching higher and higher distinctions to each, he brings even partially tamed ones to completion. Therefore, it is said in the Visuddhimagga (Visuddhi. 1.139): "Moreover, that Blessed One, teaching the first jhāna and so on to those of pure morality and so on, and the higher path and practice to stream-enterers and so on, tames even the tamed." Or, it should be understood that those completely untamed and those partially tamed are included here by the term "untamed." "Fit to be tamed" means "worthy of taming." Regarding "animal-men" and so on: "Tiracchānā" means those who have not grown upwards, but have gone and grown horizontally, meaning they are long horizontally, not long upwards like devas and humans. Men who are animals are "animal-men." "Manussā" (humans) are so called due to the abundance of mind. Their minds are developed, their minds possess excellent qualities, due to qualities like mindfulness, bravery, and suitability for the holy life. Who are they then? They are a special kind of being residing in Jambudīpa. Therefore, the Blessed One said: "By three things, monks, the humans of Jambudīpa excel the humans of Uttarakuru and the Tāvatiṃsa devas. Which three? They are brave, they are mindful, and here is the holy life." (A.N. 9.21) Indeed, the Buddhas, the Blessed Ones, the Paccekabuddhas, the Chief Disciples, the Great Disciples, the Wheel-turning Monarchs, and other beings of great power are born right there. Some say that due to their similar form and so on, the inhabitants of other great continents along with the inhabitants of the small continents are also designated as "humans." Others, however, say: "Manussā" are so called due to the abundance of mind accompanied by greed and so on, and by non-greed and so on. For those beings who are of human birth, greed and so on, and non-greed and so on, are especially abundant in them. Due to the abundance of greed and so on, they fill the path to the lower realms; due to the abundance of non-greed and so on, they fill the path to the happy realms and the path leading to Nibbāna. Therefore, due to the abundance of mind, accompanied by greed and so on, and by non-greed and so on, small... Along with the island dwellers, the beings dwelling on the four great continents are called humans. But worldly people say, "Humans are the descendants of Manu." Manu was the first being of the eon, the originator of worldly custom, the dispenser of good and harm, in the position of father to beings, who in the Teaching is called Mahāsammata, Because they stand by his direct and traditional advice and instruction, and are like his children, humans are also called 'mānusa'. Therefore, those young men are also called 'manuja'. And they are humans and men, thus 'manussapurisa' (human men). Here, 'non-human men' means 'non-humans', not 'not humans'. Their similarity is illuminated here. Thus, there is no mere humanity, but other similarities, so yakkhas and others are intended as non-humans. Not just any others than humans, likewise, a separate mention of animal-men is made. Yakkhas and others are specifically indicated. Apalāla, the dweller of Himavanta, Cūḷodara and Mahodara, the dwellers of Nāgadīpa, Aggisikha and Dhūmasikha, the dwellers of Sīhaḷadīpa, were made harmless by the removal of the poison of hatred. Therefore, it is said, "They were established in refuges and precepts." By the word 'etc.' in 'Kūṭadanta and others', the inclusion of Ghoramukha, Upāli the householder, and others should be understood. By the word 'etc.' in 'Sakka and others', the inclusion of Ajakalāpa the yakkha, Baka the Brahmā, and others should be understood. However, the taming of these can be understood by the method stated in various places, so it is not mentioned here due to being too elaborate. And here, this Sutta should be elaborated upon, meaning this Kesī Sutta should be elaborated upon in the sense of "tamed by various means of taming," as it illustrates taming by appropriate gentle means and so on. 'Meaningful word' means a word that expresses meaning; 'sentence' means meaning. Indeed, meaning is expressed by a sentence, not merely by a noun or other single word. And by being a single word, the unique quality of the Teacher as a tamer of men, a charioteer, is shown. Therefore, it is said, "For the Blessed One..." and so on. 'Eight directions' means the eight attainments. For these, though connected to each other, are distinct in their unmixed nature... They exist, not appearing, or as directions, or directions. Asajjamānā means not clinging, by attaining mastery, moving unattached. Dhāvanti means they run by the application of swift activity. Running in only one direction means not turning one's body, this is the meaning. But the tamed men, tamed by the Teacher,