Aṅguttara Nikāya
002 Sāranīyavaggo –– For fraternal living
1. Paṭhamasāranīyasuttaṃ –– First on gladness
002.01.Bhikkhus, these six things are for inner gladness. What six?
Here, bhikkhus, the bhikkhu is established in bodily thoughts of loving kindness [1] towards the co-associates in the holy life, openly and secretly. This is for inner gladness.
Again, bhikkhus, the bhikkhu is established in verbal thoughts of loving kindness [2] towards the co-associates in the holy life, openly and secretly. This is also for inner gladness.
Again, bhikkhus, the bhikkhu is established in mental thoughts of loving kindness [3] towards the co-associates in the holy life, openly and secretly. This is also for inner gladness.
Again, bhikkhus, the bhikkhu does not partake of whatever gains rightfully obtained, so far as what is put in the bowl, without dividing it equally among virtuous co-associates in the holy life. This is also for inner gladness.
Again, bhikkhus, the bhikkhu abides openly and secretly on equal level with co-associates in the holy life, in his virtues that are not broken, defective, spotted, consistent, free from slavery and praised by the wise, as not corrupted, leads to concentration. This is also for inner gladness.
Again, bhikkhus, the bhikkhu abides openly and secretly on equal level with co-associates in the holy life, in the noble view, which logically concluded leads to the rightful ending of unpleasantness. This is also for inner gladness.
Bhikkhus, these six things are for inner gladness.
Notes. [1]. Bodily thoughts of loving kindness. ‘mettaṃ kāyakammaṃ’ In the body are the six doors of mental contact. It is through them that all activity start, such as through seeing, hearing, smelling, tasting, touch and the mind. [2] When thoughts arise on account of these activities they should be with loving kindness ‘mettaṃ vacikammaṃ’ Thoughts are words. [3] On account of this procedure, there are feelings and perceptions which are related to ‘mettaṃ manokammaṃ’ And those feelings and perceptions should be with loving kindness. Feelings and perceptions are connected with the mind.
2Ḍutiyasāranīyasuttaṃ –– Second on gladness
002.02.Bhikkhus, these six things are for inner gladness friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity. What six?
Here, bhikkhus, the bhikkhu is established in bodily thoughts of loving kindness [1] towards the co-associates in the holy life, openly and secretly. This is for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu is established in verbal thoughts of loving kindness [2] towards the co-associates in the holy life, openly and secretly. This is also for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu is established in mental thoughts of loving kindness [3] towards the co-associates in the holy life, openly and secretly. This is also for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu does not partake of whatever gains rightfully obtained, so far as what is put in the bowl, without dividing it equally among virtuous co-associates in the holy life. This is also for inner gladness, friendliness, for respecting ach other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu abides openly and secretly on equal level with co-associates in the holy life, in his virtues that are not broken, defective, spotted, consistent, free from slavery and praised by the wise, as not corrupted, leads to concentration. This is also for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu abides openly and secretly on equal level with co-associates in the holy life, in the noble view, which logically concluded leads to the rightful ending of unpleasantness. This is also for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Bhikkhus, these six things are for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
3. Nissāraniyasuttaṃ –– Driven out
002.03. Bhikkhus, these six are elements to be driven out. What six?
Here, bhikkhus, a bhikkhu would say, ‘The release of mind in loving kindness is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet anger overwhelms my mind and stays.’ He should be advised: Venerable one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend, that the mind released in loving kindness, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should be overwhelmed with anger. Friend, anger is driven out when the mind is released in loving kindness.
Here, bhikkhus, a bhikkhu would say, ‘The release of mind in compassion is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet annoyance overwhelms my mind and stays.’ He should be advised: Venerable one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend that the mind released in compassion, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should be overwhelmed with annoyance. Friend, annoyance is driven out when the mind is released in compassion.
Here, bhikkhus, a bhikkhu would say, ‘The release of mind in intrinsic joy is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet aversion overwhelms my mind and stays.’ He should be advised: Venerable one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend that the mind released in intrinsic joy, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should be overwhelmed with aversion. Friend, aversion is driven out when the mind is released in intrinsic joy.
Here, bhikkhus, a bhikkhu would say, ‘The release of mind in equanimity is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet greed overwhelms my mind and stays.’ He should be advised: Venerable one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend that the mind released in equanimity, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should be overwhelmed with greed. Friend, greed is driven out when the mind is released in equanimity.
Here, bhikkhus, a bhikkhu would say, ‘The release of mind in no sign is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet consciousness arises on account of a sign and overwhelms my mind and stays.’ He should be advised: Venerabale one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend, that the mind released in no sign, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should follow up a sign consciously. Friend, all signs are driven out when the mind is released in signlessness.
Here, bhikkhus, a bhikkhu would say, ‘To me ‘I am’ has disappeared. It does not occur to me, this is me and mine. Yet doubtful thoughts of what should and should not be done overwhelm my mind and stay ’ He should be advised: Venerabale one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend, that when ‘I be’ has disappeared and when there is no me and mine, that doubts should arise, about what should and should not be done. Friend, doubts are driven out when ‘I be’ is driven out.
Bhikkhus, these six are elements to be driven out.
4. Bhaddasuttaṃ –– Auspicious
002.04. Then venerable Sāriputta addressed the bhikkhus:
Friends, bhikkhus, the bhikkhu arranges an abiding, in which abiding, his death and his spending the time would not be auspicious. Bhikkhus, what is that abiding, which would not be auspicious for the bhikkhus’s death and abiding in time?
Here, bhikkhus, the bhikkhu delights in activity, delights in his sphere of activity. As a result he becomes fond of talking and attached to talk. As a result he becomes fond of sleep and attached to sleep. As a result he becomes fond of company and attached to company. As a result he becomes fond of association and attached to associations. As a result he becomes fond of worldliness and attached to worldliness. Thus, the bhikkhu abiding in this and other ways arranges his abiding, so that his death and abiding in time would not be auspicious. Friends, bhikkhus, to this is said the bhikkhu indulges in the self does not dispel it for the rightful destruction of unpleasalntness.
Friends, bhikkhus, the bhikkhu arranges an abiding, in which abiding, his death and abiding in time would be auspicious. Bhikkhus, what is that abiding, abiding in which the bhikkhus’s death and abiding in time would be auspicious?
Here, bhikkhus, the bhikkhu does not delight in activity, does not delight in his sphere of activity. As a result he does not become fond of talking and is not attached to talk. As a result he does not become fond of sleep and is not attached to sleep. As a result he does not become fond of company and is not attached to company. As a result he does not become fond of association and is not attached to associations. As a result he does not become fond of worldliness and is not attached to worldliness. Thus, the bhikkhu abiding in this and other ways arranges his abiding, so that his death and abiding in time would be auspicious. Friends, bhikkhus, to this is said the bhikkhu indulges in extinction dispels the self for rightful destruction of unpleasalntness.
Has missed extinction, the noble end of the yoke,
He that is attached to non-worldliness,
Is convinced of extinction, the noble end of the yoke.
5. Anutappiyasuttaṃ –– Causes remorse
002.05. Then venerable Sāriputta addressed the bhikkhus:
Friends, bhikkhus, the bhikkhu arranges an abiding, so that his death and abiding in time would be remorseful. Bhikkhus, what is that abiding, which causes remorse to the bhikkhus’s death and his abiding in time?
Here, bhikkhus, the bhikkhu delights in activity, delights in his sphere of activity. As a result he becomes fond of talking and attached to talk. As a result he becomes fond of sleep and attached to sleep. As a result he becomes fond of company and attached to company. As a result he becomes fond of association and attached to associations. As a result he becomes fond of worldliness and attached to worldliness. Thus, the bhikkhu abiding in this and other ways arranges his abiding, so that his death and abiding in time would be a cause for remorse. Friends, bhikkhus, to this is said the bhikkhu indulges in the self does not dispel it, for the rightful destruction of unpleasalntness.
Friends, bhikkhus, the bhikkhu arranges an abiding, in which abiding, his death and abiding in time would cause no remorse. Bhikkhus, what is that abiding, abiding in which the bhikkhus’s death and abiding in time would cause no remorse?
Here, bhikkhus, the bhikkhu does not delight in activity, does not delight in his sphere of activity. As a result he does not become fond of talking and is not attached to talk. As a result he does not become fond of sleep and is not attached to sleep. As a result he does not become fond of company and is not attached to company. As a result he does not become fond of association and is not attached to associations. As a result he does not become fond of worldliness and is not attached to worldliness. Thus, the bhikkhu abiding in this and other ways arranges his abiding, so that his death and abiding in time would be not remorseful. Friends, bhikkhus, to this is said the bhikkhu indulges in extinction dispels the self for rightful destruction of unpleasalntness.
Has missed extinction, the noble end of the yoke,
He that is attached to non-worldliness,
Is convinced of extinction, the noble end of the yoke.
6. Nakulapitusuttaṃ –– The householder Nakula
002.06. At one time The Blessed One was living in the deer park in the Bhesakala forest among the Sumsumara peaks. At that time the householder Nakula was gravely ill. Then the householder’s wife told him thus:
Householder, do not die with wishes Death is unpleasant to one with wishes. The Blessed One has blamed, death with wishes. Householder, it might occur to you; It would not be possible for my wife to feed the children and bear the household expenses after my demise. Householder, am clever at making thread out of cotton and weaving bamboo baskets. After your demise I will feed the children and meet the household expenses. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you: After my demise, my wife will go with another man. You should not think in that manner. You know and I too, how we have observed household chastity since our sixteenth year. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you, after my demise my wife will not desire to see The Blessed One and the Community of bhikkhus. Householder, you should not think in that way. I will go to see The Blessed One and the Community of bhikkhus more often, after your demise. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you, after my demise my wife will not be complete in her virtues. It should not be thought in that manner. Among the female lay disciples who wear white clothes, am one. If you have any doubts about that, there is The Blessed One, worthy and rightfully enlightened in the deer park in the Bhesakala forest among the Sumsumara peaks. You should approach and dispel doubts. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you, my wife is not a gainer of internal appeasement. Householder it should not be thought in that manner. Among the female lay disciples who wear white clothes, am one who has gained internal appeasement. If you have any doubts about that, there is The Blessed One, worthy and rightfully enlightened in the deer park in the Bhesakala forest among the Sumsumara peaks. You should approach and dispel doubts. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you, my wife has not fathomed the depths of this dispensation and Teaching. She is not confident of it, has not dispelled doubts, abides seeking another Teacher. Householder it should not be thought in that manner. Among the female lay disciples who wear white clothes, am one, who has fathomed the depths of the dispensation and the Teaching, am confident and have dispelled doubts. I do not seek another Teacher. If you have any doubts about that, there is The Blessed One, worthy and rightfully enlightened in the deer park in the Bhesakala forest among the Sumsumara peaks. You should approach and dispel doubts. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
The householder Nakula thus advised by his wife overcame that illness and got better momentarily. Then the householder Nakula soon after that illness subsided with the help of a walking stick approached The Blessed One. He worshipped The Blessed One and sat on a side, then The Blessed One said to him:
Householder, it is great gain for you that your wife advised you, out of compassion, wishing your welfare. Among the female lay disciples who wear white clothes, she is one, who is complete in virtues, has the gain of internal appeasement, has fathomed the depths of the dispensation and the Teaching, is confident, has dispelled doubts, she does not seek another Teacher. Householder, it is great gain for you that your wife advised you, out of compassion, wishing your welfare.
7. Soppasuttaṃ –– Sleeping
002.07. At one time The Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. The Blessed One getting up from his seclusion in the evening approached the attendance hall and sat on the prepared seat. Venerable Sāriputta too getting up from his seclusion approached the attendance hall, worshipped The Blessed One and sat on a side. So too venerables Mahāmoggallāna, Mahakassapa, Mahkaccana, MahaKoṭṭhita, Mahacunda, Mahakappina, Anuruddha, Revata and Ānanda. The Blessed One sat there deep into the night and getting up late in the night entered the monastery. Those venerable ones too, soon after The Blessed One had left got up and went into their dwellings. As for the novice bhikkhus, who had come to the dispensation recently were groaning and sleeping. The Blessed One with his purified heavenly eye, beyond human saw those bhikkhus groaning and sleeping until day break and approached the attendance hall, and sat on the prepared seat and addressed them:
Bhikkhus, where is Sāriputta, where is Mahāmoggallāna, where is Mahakassapa, where is Mahakaccana, where is MahaKoṭṭhita, where is Mahacunda, where is Mahakappina, where is Anuruddha, where is Revata and where is Ānanda? Where have those elders gone?
Venerable sir, those venerable ones, soon after The Blessed One went away to the dwelling went to their dwellings. Then you elders and novices did you sleep and groan until day break?
Bhikkhus, have you seen or heard of a head anointed warrior king, who ate as much as he could and enjoying the pleasures of sleep and laziness ruling the country as long as he lived, being loved by his subjects?
No, venerable sir.
Good! Bhikkhus, I too have not heard of a head anointed warrior king, who ate as much as he could and while he enjoyed the pleasures of sleep and laziness, ruling the country as long as he lived, being loved by his subjects.
Bhikkhus, have you seen or heard of an ordinary citizen, an inheritor of his father’s wealth, a general, a headman, the head of a guild, who ate as much as he could and enjoying the pleasures of sleep and laziness so long as he lived, being loved by the members of the guild?
No, venerable sir.
Good! Bhikkhus, I too have not heard of a head of a guild, who ate as much as he could and while he enjoyed the pleasures of sleep and laziness, so long as he lived, being loved by the members of the guild.
Bhikkhus, have you seen or heard of a recluse or Brahmin who ate as much as he could and enjoying the pleasures of sleep and laziness, the mental faculties unprotected, not knowing the right amount to partake, not yoked to wakefulness, not reflective of meritorious things, not developing enlightenment factors in the early and late hours of the night to have destroyed desires, released the mind from desires, and released through wisdom, here and now abiding having realized?
No, venerable sir.
Good! Bhikkhus, I too have not heard of a recluse or Brahmin who ate as much as he could and enjoying the pleasures of sleep and laziness, the mental faculties unprotected, not knowing the right amount to partake, not yoked to wakefulness, not reflective of meritorious things, not developing enlightenment factors in the early and late hours of the night to have destroyed desires, released the mind from desires, and released through wisdom, here and now abiding having realized. Therefore, bhikkhus, you should train thus:
We will protect our mental faculties, know the right amount to partake, will be reflective of meritorious things, we will develop the enlightenment factors, in the early and late hours of the night. Bhikkhus, it is in this manner, that you should train.
8. Macchabandhasuttaṃ –– Fishing
002.08. At one time The Blessed One was touring the country of Kosala with a large community of bhikkhus and on the wayside, saw some fishermen catching and selling fish.
The Blessed One deviated from his path sat on the prepared seat at the root of a certain tree and addressed the bhikkhus:
Bhikkhus, do you see those fishermen catching and selling fish? Yes, venerable sir.
Bhikkhus, have you seen or heard of fishermen making a livelihood by catching and selling fish, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of fishermen making a livelihood by catching and selling fish, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth. What is the reason? Bhikkhus, those fish subjected to suffer, die with evil in their minds, as a result it becomes impossible that they go on the back of elephants, horses or in chariots or enjoy their amassed wealth.
Bhikkhus, have you seen or heard of cattle slaughterers making a livelihood by killing and selling meat, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of cattle slaughterers making a livelihood by killing and selling meat, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth. What is the reason? Bhikkhus, the cattle subjected to suffer, die with evil in their minds, as a result it becomes impossible that they go on the back of elephants, horses or in chariots or enjoy their amassed wealth.
Bhikkhus, have you seen or heard of the slaughterers of sheep, … re … slaughterers of pigs, … re … bird trappers, … re … killers of wild animals, making a livelihood by killing wild animals and selling flesh, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of those making a livelihood by killing wild animals and selling flesh, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth. What is the reason? Bhikkhus, those wild animals subjected to suffer, die with evil in their minds, as a result it becomes impossible that they go on the back of elephants, horses or in chariots or enjoy their amassed wealth.
Bhikkhus, there is nothing to talk about, if humans are subjected to suffer and are killed, they die with evil in their minds and it becomes the cause for unpleasantness for a long time, and birth in hell after death.
9. Paṭhamamaraṇasatisuttaṃ –– First on mindfulness of death
002.09. At one time The Blessed One lived in Nadika in a dwelling of bricks. The Blessed One addressed the bhikkhus from there:
Bhikkhus, mindfulnes of death developed and made much is very beneficial and ends in deathlessness. Bhikkhus, do develop mindfulness of death.
When this was said, a certain bhikkhu said to The Blessed One: Venerable sir, I develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live this night and day, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
Then another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live this day, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
Then another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live until I partake my meal of morsel food, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this mannr.
Another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live until I chew and partake four or five morsels of food, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
Another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live until I chew and partake one morsel of food, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
Another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live until I breathe in and breathe out, or until I breathe out and breathe in, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
When this was said The Blessed One addressed the bhikkhus: Bhikkhus, those who said I will do the dispensation of The Blessed One, if I lived one night and day, if I lived one day, if I lived until I partook my meal, if I live until I chewed and partook four or five morsels, lead a life of negligence and their mindfulness on death is slow.
Bhikkhus, the one who said, if I live until I chewed and swollowed one morsel and the one who said, if I lived until I breathed in and breathed out or breathed out and breathed in are diligent and develop sharp mindfulness of death for the destruction of desires. Therefore bhikkhus, you should train thus:
We should abide diligently, develop sharp mindfulness of death for the destruction of desires.
10. Dutiyamaraṇasatisuttaṃ –– Second on mindfulness of death
002.10. At one time The Blessed One lived in Nadika in a dwelling of bricks. The Blessed One addressed the bhikkhus from there:
Bhikkhus, mindfulnes of death developed and made much is very beneficial and ends in deathlessness. Bhikkhus, how does mindfulness of death developed and made much become beneficial and end up in deathlessness?
Here, bhikkhus, when the day is over and the night is falling, the bhikkhu reflects, my death may come about owing to may reasons, a serpent might sting me, a scorpion might sting me or a centepede might sting me, if I die on account of it, it would be dangerous for me; or I might slip and fall, or the food I eat would disagree, or my bile or phglem would get disordered, or a cutting pain would hurt me by that I would meet death and that would be dangerous to me. Then that bhikhu should reflect thus: Are there any evil things not dispelled in me, which would be a danger if I die tonight. When the bhikkhu reflects if he knows, there are evil demerit not dispelled in me, which would be a danger if I die tonight. Then that bhikkhu should arouse a lot of interest, effort, strength and unhindered exertion and mindful awareness to dispel them. Bhikkhus, like one with head or clothes on fire would arouse a lot of interest, effort, strength and unhindred exertion and mindful awareness to put out that fire. If the bhikkhu reflecting knows, I have no evil demerit in me, even if I die tonight there would be no danger. Then that bhikkhu should abide in joy and delight, engaged day and night in those same meritorious things.
Here, bhikkhus, when the day is over and the night is falling, the bhikkhu reflects, my death may come about owing to many reasons, a serpent might sting me, a scorpion might sting me or a centepede might sting me, if I die on account of it, it would be dangerous for me; or I might slip and fall, or the food I eat would disagree, or my bile or phglem would get disordered, or a cutting pain would hurt me by that I would meet death and that would be dangerous to me. Then that bhikhu should reflect thus: Are there any evil things not dispelled in me, which would be a danger if I die this day? When the bhikkhu reflects if he knows, there are evil demerit not dispelled in me, which would be a danger if I die this day. Then that bhikkhu should arouse a lot of interest, effort, strength and unhindered exertion and mindful awareness to dispel them. Bhikkhus, like one with head or clothes on fire would arouse a lot of interest, effort, strength and unhindred exertion and mindful awareness to put out that fire. If the bhikkhu reflecting knows, I have no evil demerit in me, even if I die this day, there would be no danger. Then that bhikkhu should abide in joy and delight engaged day and night in those same meritorious things.
Bhikkhus, mindfulness of death developed and made much in this manner is very beneficial and ends in deathlessness.
