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Introduction (2) In the present paper I study the function of Vinaya narrative from the perspective of its teaching context. The example I have chosen for this purpose occurs at the very beginning of the textual account of the monastic rules, namely the background narration to the first of the parajika rules. (3) Due to the gravity of this offence, the interdiction against sexual intercourse laid down in this rule must have been considered of fundamental relevance by the members of the early Buddhist cenobitical community. Hence the narration that records the coming into being of this regulation would have played a central role in the early Buddhist transmission and teaching of Vinaya texts. (4) The present case can thus be reasonably well expected to provide a good example for appreciating the function of Vinaya narrative. Canonical versions of this narration are found in six different Vinayas and in the course of this paper I will argue for the importance of taking into account all extant versions, at least when our aim is to draw conclusions of wider significance and arrive at an assessment of Indian Buddhist monasticism in general. (5) The six versions are: 1. Dharmaguptaka, preserved in Chinese translation, (6) 2. Mahasanghika, preserved in Chinese translation; cf. below p. 398, 3. Mahisasaka, preserved in Chinese translation; cf. below p. 400, 4. (Mula)-Sarvastivada, preserved in Chinese and Tibetan translation; cf. below p. 408, 5. Sarvastivada, preserved in Chinese translation, (7) 6. Theravada, preserved in Pali. (8) The Dharmaguptaka and Theravada versions of the events that led to the promulgation of the first parajika have already been translated into English, (9) and a summary of the Sarvastivada version is available in German. (10) To complement these, in what follows, I translate the Mahasanghika, Mahisasaka and Mulasarvastivada versions, which to my knowledge have so far not been translated into a European language. I follow each translation with a few observations and engage in a more detailed study after the final translation. Translation of the Mahasanghika Version (11) In the city of Vaisall there was the of a householder by the name of Yasas, (12) who out of faith had gone forth from the household to become homeless, abandoning the household His father was named Kalanda, so his companions in the holy life all called him son of Kalanda. At that time there was a period of famine and it was difficult to get food by begging. Whenever the time for taking food came, he would often return to his [family's] home for food. His mother said to Yasas: Son, you are really suffering greatly, having shaved off your beard and hair, wearing rag robes, holding a bowl to beg for food, and becoming a laughing stock among people in the world. Now in this house there is a great amount of property, the money of your parents and the valuables of earlier generations, for you to do with as you like. Moreover, your beloved wife is here now just as before. You should live with her together. Why experience all this strife and suffering like this? You should return home and enjoy the five sense-pleasures. You will be free to make offerings to gain merit and support the three jewels. At that time Yasas said to his mother: Please mother, stop, stop! I delight in cultivating the holy life. His mother tried to persuade him for a second and a third time, as at first, but Yasas replied as before. The mother spoke once more with seriousness: [229b] As you do not delight in staying at home, I shall beg you to provide a seed so that the family line may continue. Let this household not be discontinued and the wealth lost to the government. At that time Yasas said to his mother: Since you now wish me to leave a seed here, I accept this command. The mother was happy and quickly entered the female quarters to tell the former bride: Quickly adorn yourself. …
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