By Gregory Schopen

This can be the second one in a chain of accumulated essays by way of one among today’s so much exotic students of Indian Buddhism. (Publication of a 3rd assortment is deliberate in early 2005.) In those articles, all store one released in a variety of locations from 1994 via 2001, Gregory Schopen once more screens the erudition and originality that experience contributed to an enormous shift within the means that Indian Buddhism is perceived, understood, and studied.

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Ode considered that the initial response of the monks ro such an event should be ro ap­ proach the heir or heirs to get a confirmation that any arrangement that the donor had entered into would continue. But it also suggests that there was a clear aware­ ness that the heirs might-and had the right to-simply terminate any such 1\", B","ly, and Iht BIIsin", 0/ Rllnning II Bllddhisl Monasltry 29 arrangement. In fact. lat,ii ill). ' I The Buddha had been made to declare just as explicitly that a11 1'ihiiraJ must be used, But without some provision hav­ ing been made for the maintenance of both the physical monastery and any resi­ dent monks.

3) But our Code in any case also provides us with a glimpse into the Buddhist monastic world out of which it comes, and it already indicates how far removed this world is from that presented in popular works and textbooks and even in otherwise good scholarly work. The Buddhist monk we see even in the few passages so far cited from this Code has little in common with the Buddhist monk who lives in the Western imagination-the ascetic monk who . .. BUDDHIST MONKS AND BUSINESS MATTERS 26 wanders alone " Iike a rhinoceros" in rhe foresr, sirs ar rhe roor of a rree in deep mediration, and has cur all ries wirh rhe world.

A third text that refers to such a monastery typifies a whole series of such texts and confirms our initial observation. It is of additional interest because it contains the authorization for monks to maintain stores of rice and to get into the rice-selling business. The text in question is so straightforward as to be startling. In it "some mer­ chants from the Northern Road" were traveling:61 . . , prala",w). " The point here is probably hard to miss. The merchants are explicitly presented as responding to the appearance of the monastery, and to that alone.

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