… Khippābhiññānaṁ yadidaṁ bhaddā kuṇḍalakesā.  … with swift insight is Bhaddā of the Curly Hair. 

Aṅguttara Nikāya 4.243  Numbered Discourses 4.243 
25. Āpattibhayavagga 
25. Perils of Offenses 
Saṅghabhedakasutta 
Schism in the Saṅgha 
Saṅghabhedakasutta → pāpabhikkhusuttaṁ (bj) 
Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. 
At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. 
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: 
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, 
“api nu taṁ, ānanda, adhikaraṇaṁ vūpasantan”ti? 
“Well, Ānanda, has that disciplinary issue been settled yet?” 
“Kuto taṁ, bhante, adhikaraṇaṁ vūpasamissati. 
“How could it be, sir? 
vūpasamissati → vūpasammissati (?) 
Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṁ saṅghabhedāya ṭhito. 
Venerable Anuruddha’s protégé Bāhiya remains entirely committed to creating a schism in the Saṅgha. 
Tatrāyasmā anuruddho na ekavācikampi bhaṇitabbaṁ maññatī”ti. 
But Anuruddha doesn’t think to say a single word about it.” 
“Kadā panānanda, anuruddho saṅghamajjhe adhikaraṇesu voyuñjati. 
“But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha? 
adhikaraṇesu → adhikaraṇesu tesu (mr) 
Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca. 
Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up? 
Cattārome, ānanda, atthavase sampassamāno pāpabhikkhu saṅghabhedena nandati. 
A bad monk sees four reasons to relish schism in the Saṅgha. 
Katame cattāro? 
What four? 
Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. 
Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. 
Tassa evaṁ hoti: 
He thinks: 
‘sace kho maṁ bhikkhū jānissanti— 
‘Suppose the monks know that I’m a bad monk … 
dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṁ santā nāsessanti; 
If they’re in harmony, they’ll expel me, 
vaggā pana maṁ na nāsessantī’ti. 
but if they’re divided they won’t.’ 
Idaṁ, ānanda, paṭhamaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati. 
A bad monk sees this as the first reason to relish schism in the Saṅgha. 
Puna caparaṁ, ānanda, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato. 
Furthermore, a bad monk has wrong view, he’s attached to an extremist view. 
Tassa evaṁ hoti: 
He thinks: 
‘sace kho maṁ bhikkhū jānissanti— 
‘Suppose the monks know that I have wrong view … 
micchādiṭṭhiko antaggāhikāya diṭṭhiyā samannāgatoti, samaggā maṁ santā nāsessanti; 
If they’re in harmony they’ll expel me, 
vaggā pana maṁ na nāsessantī’ti. 
but if they’re divided they won’t.’ 
Idaṁ, ānanda, dutiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati. 
A bad monk sees this as the second reason to relish schism in the Saṅgha. 
Puna caparaṁ, ānanda, pāpabhikkhu micchāājīvo hoti, micchāājīvena jīvikaṁ kappeti. 
Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood. 
jīvikaṁ → jīvitaṁ (sya-all, km, pts1ed, mr) 
Tassa evaṁ hoti: 
He thinks: 
‘sace kho maṁ bhikkhū jānissanti— 
‘Suppose the monks know that I have wrong livelihood … 
micchāājīvo micchāājīvena jīvikaṁ kappetīti, samaggā maṁ santā nāsessanti; 
If they’re in harmony they’ll expel me, 
vaggā pana maṁ na nāsessantī’ti. 
but if they’re divided they won’t.’ 
Idaṁ, ānanda, tatiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati. 
A bad monk sees this as the third reason to relish schism in the Saṅgha. 
Puna caparaṁ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo. 
Furthermore, a bad monk desires material things, honor, and admiration. 
Tassa evaṁ hoti: 
He thinks: 
‘sace kho maṁ bhikkhū jānissanti— 
‘Suppose the monks know that I desire material things, honor, and admiration. 
lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṁ santā na sakkarissanti na garuṁ karissanti na mānessanti na pūjessanti; 
If they’re in harmony they won’t honor, respect, revere, or venerate me, 
vaggā pana maṁ sakkarissanti garuṁ karissanti mānessanti pūjessantī’ti. 
but if they’re divided they will.’ 
Idaṁ, ānanda, catutthaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati. 
A bad monk sees this as the fourth reason to relish schism in the Saṅgha. 
Ime kho, ānanda, cattāro atthavase sampassamāno pāpabhikkhu saṅghabhedena nandatī”ti. 
A bad monk sees these four reasons to relish schism in the Saṅgha.” 
Paṭhamaṁ. 

Aṅguttara Nikāya 5.243  Numbered Discourses 5.243 
25. Duccaritavagga 
25. Bad Conduct 
Paṭhamavacīduccaritasutta 
Bad Verbal Conduct (1st) 
“Pañcime, bhikkhave, ādīnavā vacīduccarite …pe… ānisaṁsā vacīsucarite …pe…. 
“Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …” 
Tatiyaṁ. 

Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṁ ādiyanti, na rañño māgadhassa purisakānaṁ purisakānaṁ ādiyanti.   

Saṁyutta Nikāya 35.243  Linked Discourses 35.243 
19. Āsīvisavagga 
19. The Simile of the Vipers 
Avassutapariyāyasutta 
The Explanation on the Festering 
Avassutapariyāyasutta → avassuto (pts1ed) 
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. 
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. 
Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. 
Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all. 
santhāgāraṁ → saṇṭhāgāraṁ (sya-all); sandhāgāraṁ (mr) | anajjhāvuṭṭhaṁ → anajjhāvutthaṁ (bj, sya-all, km) 
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: 
Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him, 
“idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. 
“Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all. 
acirakāritaṁ → acirakāritaṁ hoti (bj, mr) 
Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. 
May the Buddha be the first to use it, 
Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. 
and only then will the Sakyans of Kapilavatthu use it. 
Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti. 
That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.” 
Adhivāsesi bhagavā tuṇhībhāvena. 
The Buddha consented with silence. 
Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ santhāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: 
Knowing that the Buddha had consented, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha and told him of their preparations, saying, 
sabbasanthariṁ → sabbasantharisanthataṁ (sya-all); sabbasanthariṁ santhataṁ (mr) 
“sabbasantharisanthataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. 
 
sabbasantharisanthataṁ → sabbasanthariṁ santhataṁ (pts1ed, mr) 
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. 
“Please, sir, come at your convenience.” 
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena navaṁ santhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. 
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east. 
Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. 
The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. 
Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā. 
The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them. 
Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: 
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he dismissed them, saying, 
“abhikkantā kho, gotamā, ratti. 
“The night is getting late, Gotamas. 
Yassadāni kālaṁ maññathā”ti. 
Please go at your convenience.” 
“Evaṁ, bhante”ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. 
“Yes, sir,” replied the Sakyans. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. 
Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṁ mahāmoggallānaṁ āmantesi: 
And then, soon after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna, 
“vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. 
“Moggallāna, the Saṅgha of mendicants is rid of dullness and drowsiness. 
Paṭibhātu taṁ, moggallāna, bhikkhūnaṁ dhammī kathā. 
Give them some Dhamma talk as you feel inspired. 
Piṭṭhi me āgilāyati; 
My back is sore, 
tamahaṁ āyamissāmī”ti. 
I’ll stretch it.” 
“Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi. 
“Yes, sir,” Mahāmoggallāna replied. 
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. 
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. 
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: 
There Venerable Mahāmoggallāna addressed the mendicants: 
“āvuso bhikkhave”ti. 
“Reverends, mendicants!” 
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. 
“Reverend,” they replied. 
Āyasmā mahāmoggallāno etadavoca: 
Venerable Mahāmoggallāna said this: 
“avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. 
“I will teach you the explanation of the festering and the not festering. 
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. 
Listen and apply your mind well, I will speak.” 
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. 
“Yes, reverend,” they replied. 
Āyasmā mahāmoggallāno etadavoca: 
Venerable Mahāmoggallāna said this: 
“Kathaṁ, āvuso, avassuto hoti? 
“And how is someone festering? 
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassatī viharati parittacetaso, 
Take a mendicant who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. 
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… 
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. 
jivhāya rasaṁ sāyitvā …pe… 
They hear a sound … smell an odor … taste a flavor … feel a touch … 
manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassatī ca viharati parittacetaso, 
know an idea with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. 
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. 
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. 
Ayaṁ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu …pe… 
This is called a mendicant who is festering when it comes to sights known by the eye, 
avassuto jivhāviññeyyesu rasesu …pe… 
sounds … smells … tastes … touches … 
avassuto manoviññeyyesu dhammesu. 
ideas known by the mind. 
Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… 
When a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. 
labhateva → labhatheva (sya1ed, sya2ed); labhetha (mr) | labhati → labhetha (sya2ed, mr) 
jivhāto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… 
If Māra comes at them through the ear … nose … tongue … body … 
manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. 
mind he finds a vulnerability and gets hold of them. 
Seyyathāpi, āvuso, naḷāgāraṁ vā tiṇāgāraṁ vā sukkhaṁ kolāpaṁ terovassikaṁ. 
Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit. 
Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ, labhetha aggi ārammaṇaṁ; 
If a person came to it with a burning grass torch from the east, 
labhetheva → labhetha (mr) 
pacchimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya …pe… 
west, 
uttarāya cepi naṁ disāya …pe… 
north, 
dakkhiṇāya cepi naṁ disāya …pe… 
south, 
heṭṭhimato cepi naṁ …pe… 
below, 
uparimato cepi naṁ … 
above, 
yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ labhetha aggi ārammaṇaṁ. 
or from anywhere, the fire would find a vulnerability, it would get a foothold. 
Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… 
In the same way, when a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. 
jivhāto cepi naṁ māro upasaṅkamati …pe… 
If Māra comes at them through the ear … nose … tongue … body … 
manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. 
mind he finds a vulnerability and gets hold of them. 
Evaṁvihāriñcāvuso, bhikkhuṁ rūpā adhibhaṁsu, na bhikkhu rūpe adhibhosi; 
When a mendicant lives like this, they’re mastered by sights, 
saddā bhikkhuṁ adhibhaṁsu, na bhikkhu sadde adhibhosi; 
sounds, 
gandhā bhikkhuṁ adhibhaṁsu, na bhikkhu gandhe adhibhosi; 
smells, 
rasā bhikkhuṁ adhibhaṁsu, na bhikkhu rase adhibhosi; 
tastes, 
phoṭṭhabbā bhikkhuṁ adhibhaṁsu, na bhikkhu phoṭṭhabbe adhibhosi; 
touches, 
dhammā bhikkhuṁ adhibhaṁsu, na bhikkhu dhamme adhibhosi. 
and ideas, they don’t master these things. 
Ayaṁ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. 
This is called a mendicant who has been mastered by sights, sounds, smells, tastes, touches, and ideas. They’re mastered, not a master. Bad, unskillful qualities have mastered them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death. 
anadhibhū → anadhibhūto (sya-all, km, mr) 
Evaṁ kho, āvuso, avassuto hoti. 
That’s how someone is festering. 
Kathañcāvuso, anavassuto hoti? 
And how is someone not festering? 
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, 
Take a mendicant who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. 
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… 
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. 
jivhāya rasaṁ sāyitvā …pe… 
They hear a sound … smell an odor … taste a flavor … feel a touch … 
manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, 
know an idea with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. 
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. 
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. 
Ayaṁ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu …pe… 
This is called a mendicant who is not festering when it comes to sights known by the eye, 
anavassuto manoviññeyyesu dhammesu. 
sounds … smells … tastes … touches … ideas known by the mind. 
Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… 
When a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them. 
jivhāto cepi naṁ māro upasaṅkamati …pe… 
If Māra comes at them through the ear … nose … tongue … body … 
manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. 
mind he doesn’t find a vulnerability or get hold of them. 
Seyyathāpi, āvuso, kūṭāgāraṁ vā sālā vā bahalamattikā addāvalepanā. 
Suppose there was a bungalow or hall made of thick clay with its plaster still wet. 
Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ …pe… 
If a person came to it with a burning grass torch from the east, 
pacchimāya cepi naṁ … 
west, 
uttarāya cepi naṁ … 
north, 
dakkhiṇāya cepi naṁ … 
south, 
heṭṭhimato cepi naṁ … 
below, 
uparimato cepi naṁ … 
above, 
yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ. 
or from anywhere, the fire wouldn’t find a vulnerability, it would get no foothold. 
Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… 
In the same way, when a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them. 
manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. 
If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get hold of them. 
Evaṁvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṁ adhibhaṁsu; 
When a mendicant lives like this, they master sights, 
sadde bhikkhu adhibhosi, na saddā bhikkhuṁ adhibhaṁsu; 
sounds, 
gandhe bhikkhu adhibhosi, na gandhā bhikkhuṁ adhibhaṁsu; 
smells, 
rase bhikkhu adhibhosi, na rasā bhikkhuṁ adhibhaṁsu; 
tastes, 
phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṁ adhibhaṁsu; 
touches, 
dhamme bhikkhu adhibhosi, na dhammā bhikkhuṁ adhibhaṁsu. 
and ideas, they’re not mastered by these things. 
Ayaṁ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṅkilesike ponobhavike sadare dukkhavipāke āyatiṁ jātijarāmaraṇiye. 
This is called a mendicant who has mastered sights, sounds, smells, tastes, touches, and ideas. They’re a master, not mastered. Bad, unskillful qualities have been mastered by them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death. 
dhammādhibhū, adhibhū, anadhibhūto → anadhibhūto kehici kilesehi (mr) 
Evaṁ kho, āvuso, anavassuto hotī”ti. 
That’s how someone is not festering.” 
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ mahāmoggallānaṁ āmantesi: 
Then the Buddha got up and said to Venerable Mahāmoggallāna: 
“sādhu sādhu, moggallāna. 
“Good, good, Moggallāna! 
Sādhu kho tvaṁ, moggallāna, bhikkhūnaṁ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti. 
It’s good that you’ve taught this explanation of the festering and the not festering.” 
Idamavoca āyasmā mahāmoggallāno. 
This is what Venerable Mahāmoggallāna said, 
Samanuñño satthā ahosi. 
and the teacher approved. 
Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṁ abhinandunti. 
Satisfied, the mendicants approved what Mahāmoggallāna said. 
Chaṭṭhaṁ.