By Gregory Schopen
This can be the second one in a chain of accumulated essays by way of one in every of today’s such a lot individual students of Indian Buddhism. (Publication of a 3rd assortment is deliberate in early 2005.) In those articles, all retailer one released in a variety of areas from 1994 via 2001, Gregory Schopen once more monitors the erudition and originality that experience contributed to a massive shift within the manner that Indian Buddhism is perceived, understood, and studied.
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Additional info for Buddhist Monks and Business Matters: Still More Papers on Monastic Buddhism in India
She rold him as much as she knew, and he misunderstood even that, accusing her, in effect, ofservicing renouncers (pravrajifa). She, of course, denied what he implied, but the damage was done. " (de Ila hal na dgt Iiong dag mi 1m ba rna 1m shig), which includes "what pertains to separate individuals" (gang zag so so; palldgalika}--that is to say, a monk should not inscribe his private property. 24 a mi A second text from our Vina)'a that deals with inscribing objects also deals with a potentially embarrassing situation for the monastic order.
6 To this point, then, it seems that we can at least conclude that the redaCtors of our Code, who probably lived in Early Northwest India, were looking for ways, and devising means, to secure access to funds and reliable sources of income that would ensure the continuation of the institution to which they belonged, and the maintenance of the physical plants that housed it. In the process they, like so many successful fund-raisers who came after them, seem to have discovered what St. Bernard in eleventh-century France still found disconcerting.
And there are other indications of this as well. It is of course neither possible nor desirable to eneer here ineo all rhe specifics, and it must suffice co simply note that the more we learn about the coneencs of this Code, the clearer it becomes that it explicidy deals, often in great detail, with specific religious and monastic practices, ideas, and motives that we know from epigraphical and archaeological sources were also currene in North India both be- 21 fore and after the rise of the K�ns, that it uses the same titles for learned monks and certain kinds of laymen, and describes-often again i n great detail-some of the same elemems of material culture that we find there.