At that time the Buddha, the Blessed One, was staying in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

And at that time several monks—acquaintances, intimates—entered the Rains in a certain residence in the Kosalan countryside.

Then the thought occurred to them, “By what
strategy could we stay for the Rains comfortably—harmonious, cordial,
without dispute—and not have difficulty in going for alms?”

The thought occurred to them, “If we were to neither speak to nor converse with one another;

“and whoever returns first from going to the
village for alms would lay out the seats; set out water for washing the
feet, a foot-stool, and a foot-washing block; wash the refuse bucket and
set it out; and set out drinking water and washing water;

“and whoever returns afterwards from going to the
village for alms would eat the left-overs—if there are any and if he
wants to—and if not, he would throw them out in a place where there are
no crops, or dump them into water without living beings in it;

“and he would pick up the seats; put away the water
for washing the feet, foot-stool, and foot-washing block; wash and put
away the refuse bucket; put away the drinking water and washing water;
and sweep the meal hall;

“and whoever sees that the drinking water pitcher,
washing water pitcher, or bathroom pitcher is low or empty would have it
refilled—if it’s too much for him, he would call another by waving,
using hand signals, and he would have it refilled, thus, he wouldn’t,
for that reason, break out into speech—

“in that way, we would stay for the Rains
comfortably—harmonious, cordial, without dispute—and we wouldn’t have
difficulty in going for alms.”

So the monks didn’t speak to or converse with one another.

Whoever returned first from going to the village
for alms laid out the seats; set out water for washing the feet, a
foot-stool, and a foot-washing block; washed the refuse bucket and set
it out; and set out drinking water and washing water.

Whoever returned afterwards from going to the
village for alms ate the left-overs—if there were any and if he wanted
to—and if not, he threw them out in a place where there were no crops,
or dumped them into water without living beings in it.

He picked up the seats; put away the water for
washing the feet, foot-stool, and foot-washing block; washed and put
away the refuse bucket; put away the drinking water and washing water;
and swept the meal hall.

Whoever saw that the drinking water pitcher,
washing water pitcher, or bathroom pitcher was low or empty had it
refilled. If it was too much for him, calling another by waving—using
hand signals—he had it refilled.

He didn’t, for that reason, break out into speech.

It was customary for monks who had completed the Rains to go to see the Blessed One.

So the monks, after the passing of three months,
having completed the Rains, put their lodgings in order and—taking their
robes and bowls—set out on a wandering tour toward Sāvatthī.

Wandering by stages, they arrived at Sāvatthī, went
to Jeta’s Grove, Anāthapiṇḍika’s Monastery, and went to the Blessed
One. On arrival, they bowed and sat to one side.

It is customary for Buddhas, Blessed Ones, to exchange pleasantries with incoming monks.

Then the Blessed One said to the monks, “Is it
agreeable, monks? Are you getting by? Did you spend the Rains
harmoniously, cordially, without dispute, and not have difficulty in
going for alms?”

“It’s agreeble, O Blessed One. We’re getting by.
And we spent the Rains comfortably—harmoniously, cordial, without
dispute—and we didn’t have difficulty in going for alms.”

Knowing, Tathāgatas ask. Knowing, they don’t ask.

Considering the time, they ask. Considering the time, they don’t ask.

Tathāgatas ask in a way that is connected to the
goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas
have cut off the bridge in reference to things that are unconnected to
the goal/welfare.

Buddhas, Blessed Ones, cross-question monks for two
reasons: (thinking,) “I will teach the Dhamma,” or “I will lay down a
training rule.”

Then the Blessed One said to the monks, “But how,
monks, did you spend the Rains comfortably, harmoniously, cordially,
without dispute, and not have difficulty in going for alms?”

“Here, lord, we several monks—acquaintances, intimates—entered the Rains in a certain residence in the Kosalan countryside.

“The thought occurred to us, ‘By what strategy
could we stay for the Rains comfortably—harmonious, cordial, without
dispute—and not have difficulty in going for alms?’

“The thought occurred to us, ‘If we were to neither speak to or converse with one another;

“‘and whoever returns first from going to the
village for alms would lay out the seats; set out water for washing the
feet, a foot-stool, and a foot-washing block; wash the refuse bucket and
set it out; and set out drinking water and washing water;

“‘and whoever returns afterwards from going to the
village for alms would eat the left-overs—if there are any and if he
wants to—and if not, he would throw them out in a place where there are
no crops, or dump them into water without living beings in it;

“‘and he would pick up the seats; put away the
water for washing the feet, foot-stool, and foot-washing block; wash and
put away the refuse bucket; put away the drinking water and washing
water; and sweep the meal hall;

“‘and whoever sees that the drinking water pitcher,
washing water pitcher, or bathroom pitcher is low or empty would have
it refilled—if it’s too much for him, he would call another by waving,
using hand signals, and he would have it refilled,

“‘thus, he wouldn’t, for that reason, break out into speech—

“‘in that way, we would stay for the Rains
comfortably—harmonious, cordial, without dispute—and we wouldn’t have
difficulty in going for alms.’

“So, lord, we didn’t speak to or converse with one another.

“Whoever returned first from going to the village
for alms laid out the seats; set out water for washing the feet, a
foot-stool, and a foot-washing block; washed the refuse bucket and set
it out; and set out drinking water and washing water.

“Whoever returned afterwards from going to the
village for alms ate the left-overs—if there were any and if he wanted
to—and if not, he threw them out in a place where there were no crops,
or dumped them into water without living beings in it.

“He picked up the seats; put away the water for
washing the feet, foot-stool, and foot-washing block; washed and put
away the refuse bucket; put away the drinking water and washing water;
and swept the meal hall.

“Whoever saw that the drinking water pitcher,
washing water pitcher, or bathroom pitcher was low or empty had it
refilled. If it was too much for him, calling another by waving—using
hand signals—he had it refilled.

“He didn’t, for that reason, break out into speech.

“Lord, that’s how we spent the Rains comfortably,
harmoniously, cordially, without dispute, and didn’t have difficulty in
going for alms.”

Then the Blessed One addressed the monks, “These
worthless men, having spent the Rains uncomfortably, claim to have spent
the Rains comfortably.

“Having spent the Rains in cattle-like affiliation, these worthless men claim to have spent the Rains comfortably.

“Having spent the Rains in sheep-like affiliation, these worthless men claim to have spent the Rains comfortably.

“Having spent the Rains in heedless-affiliation, these worthless men claim to have spent the Rains comfortably.

“How can these worthless men undertake a vow of dumb silence, the undertaking of sectarians?

“Monks, this neither inspires faith in the faithless …”

Having rebuked him and given a Dhamma talk, he addressed the monks:

“The vow of dumb silence, the undertaking of
sectarians, is not to be undertaken. Whoever should undertake it: an
offense of wrong doing1. [BMC]

1. The difference between this story and that in Mv X,
referenced at the beginning of the section, is that in this case they
refrained from speech because of a vow, whereas in the other case, they
used their discernment in deciding when it is skillful to speak and when
it is not.

“Monks, I allow that bhikkhus who have spent the
Rains invite (one another) with respect to three things: what is seen,
what is heard, and what is suspected.

“That will be for your mutual conformity, for your arising out of offenses, for your esteem for the Vinaya.

“And, monks, you should invite like this:

“An experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. Today is the Invitation.

“‘If the Saṅgha is ready, it should invite.’

“The senior(-most) monk should arrange his upper
robe over one shoulder, sit in the kneeling position with his hands
placed palm-to-palm over the heart and say,

“‘Friends, I invite the Saṅgha to speak to me—out of sympathy—with regard to what is seen, heard, or suspected1. On seeing (the offense), I will make amends.

1. The passage from ‘saṅghaṁ …’ to ‘… upādāya’ could be broken at either of two places: ‘saṅghaṁ āvuso pavāremi. diṭṭhena …’ or ‘saṅghaṁ … parisaṅkāya vā. vadantu maṁ …’
yielding, respectively, ‘Friends, I invite the Saṅgha. With regard to
what is seen …’ and ‘Friends, I invite the Saṅgha in regard to what is
seen, heard, or suspected. May you speak …’ But in terms of the meaning,
it functions as a whole: He is inviting the Saṅgha to speak to him with
regard to what is seen, heard, or suspected.

“‘A second time, friends, I invite the Saṅgha to
speak to me—out of sympathy—with regard to what is seen, heard, or
suspected. On seeing (the offense), I will make amends.

“‘A third time, friends, I invite the Saṅgha to
speak to me—out of sympathy—with regard to what is seen, heard, or
suspected. On seeing (the offense), I will make amends.’

“A junior monk should arrange his upper robe over
one shoulder, sit in the kneeling position with his hands placed
palm-to-palm over the heart and say,

“‘Venerable sirs, I invite the Saṅgha to speak to
me—out of sympathy—with regard to what is seen, heard, or suspected. On
seeing (the offense), I will make amends.

“‘A second time, venerable sirs, I invite the
Saṅgha to speak to me—out of sympathy—with regard to what is seen,
heard, or suspected. On seeing (the offense), I will make amends.

“‘A third time, venerable sirs, I invite the Saṅgha
to speak to me—out of sympathy—with regard to what is seen, heard, or
suspected. On seeing (the offense), I will make amends.’”

Now on that occasion some Group-of-six monks remained seated while the senior monks, kneeling, were inviting.

Those monks who were modest criticized and
complained and spread it about: “How can the Group-of-six monks remain
seated while the senior monks, kneeling, are inviting?”

Then the monks reported the matter to the Blessed One.

“Is it true, monks, as they say, that the Group-of-six monks remain seated while the senior monks, kneeling, are inviting?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “How can
those worthless men remain seated while the senior monks, kneeling, are
inviting? Monks, this neither inspires faith in the faithless …”

Having rebuked them and given a Dhamma talk, he addressed the monks:

“Monks, one should not remain seated while senior
bhikkhus, kneeling, are inviting. Whoever should remain seated: an
offense of wrong doing. I allow that the invitation be made while all
are kneeling.”

Now on that occasion a certain senior monk, weak
from old age, waiting in the kneeling position while all (of the monks)
invited, fainted and fell over.

They reported the matter to the Blessed One.

“Monks, I allow that one remain sitting in the kneeling position until he invites and then to sit down on his seat.”