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or receding when it is receding, or stable when it is stable.' They are of the type to endure the arisen bodily feelings, painful, sharp, severe, bitter, disagreeable, unpleasant, life-threatening. Monks, a sick person endowed with these five qualities is easy to attend to. Monks, an attendant endowed with five qualities is not fit to attend to the sick. They are not able to prepare medicine. They do not know what is suitable and unsuitable. They offer what is unsuitable, and remove what is suitable. They attend to the sick with a mind set on gain, not with a mind of loving-kindness. They are squeamish about removing excrement, or urine, or spit, or vomit. They are not able to instruct, encourage, inspire, and gladden the sick with Dhamma talk from time to time. Monks, an attendant endowed with these five qualities is not fit to attend to the sick. Bhikkhus, endowed with five qualities, a nurse is fit to attend to the sick: He is capable of preparing medicine, knows what is suitable and unsuitable, removes what is unsuitable and provides what is suitable, attends to the sick with a mind of loving-kindness, not for gain, is not disgusted by removing excrement or urine or spittle or vomit, is capable of instructing, urging, inspiring, and gladdening the sick with a Dhamma talk from time to time. Bhikkhus, endowed with these five qualities, a nurse is fit to attend to the sick. The story of the sick person is finished. 225. The Story of the Deceased's Property 367. Now at that time, two bhikkhus were traveling on a road in the Kosala country. They came to a certain dwelling. There, a certain bhikkhu was sick. Then it occurred to those bhikkhus: "Friends, the Blessed One has praised attending to the sick. Come, friends, let us attend to this bhikkhu." They attended to him. While being attended to by them, he passed away. Then those bhikkhus, taking the bowl and robes of that bhikkhu, went to Savatthi and reported this matter to the Blessed One. "Bhikkhus, when a bhikkhu has passed away, the Sangha is the owner of the bowl and robes, but the nurses are of great help. I allow, bhikkhus, for the Sangha to give the triple robe and bowl to the nurses. And thus, bhikkhus, it should be given. That bhikkhu who was a nurse should approach the Sangha and say thus: 'Venerable sirs, the bhikkhu named so-and-so has passed away. These are his triple robe and bowl.' A competent and capable bhikkhu should inform the Sangha: 'May the Sangha, venerable sirs, hear me. The bhikkhu named so-and-so has passed away. These are his triple robe and bowl. If it is agreeable to the Sangha, the Sangha should give this triple robe and bowl to the nurses. This is the motion. Hear Let the Sangha hear me, venerable sirs. The bhikkhu named So-and-so has passed away. This is his triple robe and bowl. The Sangha gives this triple robe and bowl to the attendants of the sick. To whichever venerable one the giving of this triple robe and bowl to the attendants of the sick is agreeable, let him be silent; to whom it is not agreeable, let him speak. This triple robe and bowl have been given by the Sangha to the attendants of the sick. It is agreeable to the Sangha, therefore it is silent, thus I hold this to be. 368. Now at that time a certain novice had passed away. They reported this matter to the Blessed One. When a novice, bhikkhus, has passed away, the Sangha is the owner of the bowl and robes, but the attendants of the sick are of great help. I allow, bhikkhus, for the Sangha to give the robe and bowl to the attendants of the sick. And thus, bhikkhus, it should be given. That bhikkhu who attended the sick one, having approached the Sangha, should say this: "Venerable sirs, the novice named So-and-so has passed away, this is his robe and bowl." A competent and capable bhikkhu should inform the Sangha – Let the Sangha hear me, venerable sirs. The novice named So-and-so has passed away. This is his robe and bowl. If it is suitable for the Sangha, may the Sangha give this robe and bowl to the attendants of the sick. This is the motion. Let the Sangha hear me, venerable sirs. The novice named So-and-so has passed away. This is his robe and bowl. The Sangha gives this robe and bowl to the attendants of the sick. To whichever venerable one the giving of this robe and bowl to the attendants of the sick is agreeable, let him be silent; to whom it is not agreeable, let him speak. This robe and bowl have been given by the Sangha to the attendants of the sick. It is agreeable to the Sangha, therefore it is silent, thus I hold this to be. 369. Now at that time a certain bhikkhu and a novice attended a sick person. While being attended by them, he passed away. Then, that sick person's To the attending bhikkhu it occurred: "How indeed should a robe-share be given to the novice who attends the sick?" They reported this matter to the Blessed One. "I allow, bhikkhus, that an equal share be given to the novice who attends the sick." Now at that time a certain bhikkhu, who had many possessions and much equipment, passed away. They reported this matter to the Blessed One. "When a bhikkhu passes away, bhikkhus, the Saṅgha is the owner of the bowl and robes, but the attendants of the sick are of great help. I allow, bhikkhus, that the Saṅgha give the three robes and the bowl to the attendants of the sick. Whatever light goods and light equipment are there, let the Saṅgha present divide them. Whatever heavy goods and heavy equipment are there, let them be not disposable and not distributable for the Saṅgha of the four directions, present and not yet present." The discourse on the property of the deceased is finished. 226. The discourse on the prohibition of nakedness. 370. Now at that time a certain bhikkhu, having become naked, approached the Blessed One, and having approached, he said to the Blessed One: "Venerable sir, the Blessed One, in many ways, praises one who is of few wishes, content, austere, purified, inspiring, not accumulating, and energetic. This nakedness, venerable sir, in many ways, conduces to fewness of wishes, contentment, austerity, purification, inspiringness, non-accumulation, and energetic effort. It would be good, venerable sir, if the Blessed One would allow nakedness for bhikkhus." The Buddha, the Blessed One, rebuked him: "This is unseemly, foolish man, unsuitable, inappropriate, not proper for a recluse, improper, not to be done. How, foolish man, can you adopt nakedness, the practice of sectarians? This, foolish man, is not for the conversion of the unconverted... Having rebuked him and given a Dhamma talk, he addressed the bhikkhus: "Bhikkhus, nakedness, the practice of sectarians, should not be adopted. Whoever adopts it, incurs an offense of grave fault." of decline.” The account of the prohibition of nakedness is finished. 227. The account of the prohibition of grass-cloth, etc. 371. Now at that time a certain bhikkhu, having worn a grass-cloth… having worn a bark-cloth… having worn a plank-cloth… having worn a hair-blanket… having worn a wild-animal-hair-blanket… having worn an owl’s wing… having worn a deer-hide, approached the Bhagavā. Having approached, he said to the Bhagavā: “Bhagavā, venerable sir, in many ways praises one who is of few wishes, content, austere, purified, pleasing, of decline, of aroused energy. This deer-hide, venerable sir, in many ways leads to fewness of wishes, contentment, austerity, purity, pleasingness, decline, aroused energy. It would be good, venerable sir, if the Bhagavā would permit bhikkhus to wear a deer-hide.” The Buddha, the Bhagavā, rebuked him: “This is unsuitable, foolish man, unfitting, improper, unmonastic, unallowable, not to be done. How can you, foolish man, wear a deer-hide, a banner of sectarians? This, foolish man, is not for the conversion of the unconverted… Having rebuked him… Having given a Dhamma talk, he addressed the bhikkhus: “Bhikkhus, a deer-hide, a banner of sectarians, is not to be worn. Whoever wears one, incurs an offense of grave fault.” Now at that time a certain bhikkhu, having worn an akkanaḷa-cloth… having worn a potthaka-cloth, approached the Bhagavā. Having approached, he said to the Bhagavā: “Bhagavā, venerable sir, in many ways praises one who is of few wishes, content, austere, purified, pleasing, of decline, of aroused energy. This potthaka-cloth, venerable sir, in many ways leads to fewness of wishes, contentment, austerity, purity, pleasingness, decline, aroused energy. It would be good, venerable sir, if the Bhagavā would permit bhikkhus to wear a potthaka-cloth.” The Buddha, the Bhagavā, rebuked him. – “This is not suitable, foolish man, not appropriate, not proper, not befitting a recluse, not allowable, not to be done. How can you, foolish man, wear a bark garment? This, foolish man, is not for the conversion of the unconverted… …having censured… …having given a Dhamma talk, he addressed the bhikkhus – “Bhikkhus, a bark garment is not to be worn. Whoever wears one, commits an offense of wrong-doing.” The section on the prohibition of grass-fiber robes, etc., is finished. 228. The section on the prohibition of all-blue robes, etc. 372. At that time, the group of six bhikkhus wore all-blue robes… …wore all-yellow robes… …wore all-red robes… …wore all-madder-red robes… …wore all-black robes… …wore robes dyed with great dye… …wore robes dyed with great name dye… …wore robes with uncut fringes… …wore robes with long fringes… …wore robes with flower fringes… …wore robes with snake-hood fringes… …wore jackets… …wore turbans… …wore headbands. People complained, grumbled, and criticized – “How can these Sakyan recluses wear headbands, just like lay people who indulge in sensual pleasures?” They reported this matter to the Blessed One. “Bhikkhus, all-blue robes are not to be worn, all-yellow robes are not to be worn, all-red robes are not to be worn, all-madder-red robes are not to be worn, all-black robes are not to be worn,