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who are free from lust for sensual pleasures, for them too, impure matter is not released. It is impossible, Ānanda, there is no occasion, for an Arahant to release impure matter.' 'Monks, there are these five disadvantages for one who falls asleep unmindful and without full comprehension: He sleeps unhappily, he wakes unhappily, he sees bad dreams, deities do not protect him, impure matter is released. These, monks, are the five disadvantages for one who falls asleep unmindful and without full comprehension. 'Monks, there are these five advantages for one who falls asleep with mindfulness established and with full comprehension: He sleeps happily, he wakes happily, he does not see bad dreams, deities protect him, impure matter is not released. These, monks, are the five advantages for one who falls asleep with mindfulness established and with full comprehension. 'Monks, I allow a sitting cloth for the protection of the body, for the protection of robes, for the protection of the sleeping-place.' Now at that time, a very small sitting cloth did not protect the entire sleeping-place. They reported this matter to the Blessed One. 'Monks, I allow a covering cloth as large as one desires to be made.' 354. Now at that time, the Venerable Ānanda's preceptor, the Venerable Belaṭṭhasīsa, suffered from a severe skin disease. His robes were (stained) with pus... the robes stuck to his body. The bhikkhus, wetting them with water again and again, pulled them off. Now the Blessed One, wandering for alms, saw those bhikkhus wetting those robes with water again and again and pulling them off, having seen them, he approached those bhikkhus, and having approached, he said to those bhikkhus, "What is the ailment of this bhikkhu, bhikkhus?" "Venerable sir, this venerable one has a severe itch. The robes stick to his body with pus. We, wetting them with water again and again, pull them off." Then the Blessed One, on account of this cause, on account of this incident, gave a Dhamma talk and addressed the bhikkhus: "I allow, bhikkhus, for one who has an itch, or boils, or an oozing sore, or a severe itch, or an ailment, a covering for the itch." 355. Then Visakha, Migara's mother, taking a face-wiping cloth, approached the Blessed One; having approached, she saluted the Blessed One and sat down to one side. Seated to one side, Visakha, Migara's mother, said to the Blessed One, "Venerable sir, may the Blessed One accept this face-wiping cloth from me, which will be for my long-term welfare and happiness." The Blessed One accepted the face-wiping cloth. Then the Blessed One instructed, urged, inspired, and gladdened Visakha, Migara's mother, with a Dhamma talk. Then Visakha, Migara's mother, having been instructed, urged, inspired, and gladdened by the Blessed One with a Dhamma talk, rose from her seat, saluted the Blessed One, circumambulated him, and departed. Then the Blessed One, on account of this cause, on account of this incident, gave a Dhamma talk and addressed the bhikkhus: "I allow, bhikkhus, a face-wiping cloth." 356. Now at that time, Roja the Mallian was a friend of the Venerable Ananda. A linen cloth of Roja the Mallian was deposited in the hand of the Venerable Ananda. And the Venerable Ananda There was a need for a cotton rag. They reported this matter to the Blessed One. I allow, monks, to take a loan from one endowed with five factors – he is seen, he is familiar, he is spoken to, he is alive, and he knows, "he will be pleased with me when it is taken." I allow, monks, to take a loan from one endowed with these five factors. 357. Now at that time the monks had their full set of three robes. But there was a need for strainers and bags. They reported this matter to the Blessed One. I allow, monks, a utility rag. The allowance of sitting cloths and so on is finished. 221. The discourse on robes not subject to the last determination, etc. 358. Then it occurred to the monks – "Those things allowed by the Blessed One, whether the three robes, or the rain-bath robe, or the sitting cloth, or the mat, or the scab-covering, or the face-wiping cloth, or the utility rag, should all of them be determined, or should they be put aside for later use?" They reported this matter to the Blessed One. I allow, monks, to determine the three robes, not to put them aside; to determine the rain-bath robe for the four months of the rainy season, and thereafter to put it aside; to determine the sitting cloth, not to put it aside; to determine the mat, not to put it aside; to determine the scab-covering as long as there is an ailment, and thereafter to put it aside; to determine the face-wiping cloth, not to put it aside; to determine the utility rag, not to put it aside. Then it occurred to the monks – "How much of the last robe should be put aside?" They reported this matter to the Blessed One. I allow, monks, to put aside a last robe eight finger-breadths in length by four finger-breadths in width, by the Sugata's finger-breadth. 359. Now at that time, the venerable Mahākassapa found the rag-robe heavy. They reported this matter to the Blessed One. I allow, monks, a coarse thread What to do? It had a torn corner. They reported this matter to the Blessed One. "I allow, bhikkhus, to remove the torn corner." The threads were falling apart. They reported this matter to the Blessed One. "I allow, bhikkhus, to put on a hem along the edge." Now at that time, the pieces of the outer robe were coming apart. They reported this matter to the Blessed One. "I allow, bhikkhus, to make a patch (of eight squares)." 360. Now at that time, when a certain bhikkhu's triple robe was being made, all the cut pieces were not enough. They reported this matter to the Blessed One. "I allow, bhikkhus, two cut pieces and one uncut piece." Two cut pieces and one uncut piece were not enough. They reported this matter to the Blessed One. "I allow, bhikkhus, two uncut pieces and one cut piece." Two uncut pieces and one cut piece were not enough. They reported this matter to the Blessed One. "I allow, bhikkhus, to add even more, but, bhikkhus, the entire robe should not be uncut. Whoever wears it (entirely uncut), commits an offense of wrong-doing." 361. Now at that time, a certain bhikkhu had received many robes. And he wished to give those robes to his parents. They reported this matter to the Blessed One. "Bhikkhus, when giving to parents, what should we say?" "I allow, bhikkhus, to give to parents. But, bhikkhus, a gift of faith should not be wasted. Whoever wastes it, commits an offense of wrong-doing." 362. Now at that time, a certain bhikkhu, having left his robe in a dark thicket, entered a village for alms with his inner and outer robes. Thieves stole that robe. That bhikkhu was ill-clad, with coarse robes. The bhikkhus said to him, "Friend, why are you ill-clad, with coarse robes?" "Here, friend, I left my robe in a dark thicket, and entered a village for alms with my inner and outer robes." Thieves took that robe. "Therefore I am ill-clad, with a coarse robe." They reported this matter to the Blessed One. Monks, a village should not be entered with an inner and outer robe. Whoever enters, there is an offense of wrong-doing. Now at that time, the Venerable Ananda, through forgetfulness, entered a village for alms with an inner and outer robe. The monks said to the Venerable Ananda: "Friend Ananda, has it not been laid down by the Blessed One – 'A village should not be entered with an inner and outer robe'? Why, friend Ananda, have you entered the village with an inner and outer robe?" "It is true, friends, it has been laid down by the Blessed One – 'A village should not be entered with an inner and outer robe.' But I entered through forgetfulness." They reported this matter to the Blessed One. Monks, there are these five reasons for laying aside the outer robe: one is ill, it is the rainy season appointment, one is going across a river, it is a monastery with a barred gate, or the Kathina has been spread. These, monks, are the five reasons for laying aside the outer robe. Monks, there are these five reasons for laying aside the upper robe... and for laying aside the inner robe: one is ill, it is the rainy season appointment, one is going across a river, it is a monastery with a barred gate, or the Kathina has been spread. These, monks, are the five reasons for laying aside the upper robe and the inner robe. Monks, there are these five reasons for laying aside the rain-cloak: one is ill, one is going outside the boundary, one is going across a river, it is a monastery with a barred gate, or the rain-cloak is not made or is incomplete. These, monks, are the five reasons for laying aside the rain-cloak. The discourse on robes not subject to subsequent determination, etc., is finished. 222. Discourse on the arising of robes belonging to the Sangha. 363. Now at that time, a certain monk resided alone during the rains. There, people gave robes, saying, "We give to the Sangha." Then it occurred to that monk: "By the Blessed One it has been laid down... It was declared, 'The Sangha is a group of four at minimum.' And I am alone. And these people gave robes, saying, 'We give to the Sangha.' What if I were to carry these robes belonging to the Sangha to Sāvatthī?" Then that bhikkhu, taking those robes, went to Sāvatthī and reported this matter to the Blessed One. "Those robes are yours, bhikkhu, until the kathina is taken up." Here, bhikkhus, a bhikkhu dwells alone during the rains. There, people give robes, saying, 'We give to the Sangha.' I allow, bhikkhus, those robes to be for him until the kathina is taken up. Now at that time, a certain bhikkhu dwelt alone during the season. There, people gave robes, saying, 'We give to the Sangha.' Then it occurred to that bhikkhu: "The Blessed One has declared, 'The Sangha is a group of four at minimum.' And I am alone. And these people gave robes, saying, 'We give to the Sangha.'