Abstract
The economic activities of Buddhist monasteries have frequently been noted. In regard to Tibetan Lamaist monasteries some writers have assumed that these activities indicate the “corruption” or “degeneration” of pure Buddhist ideals. On the other hand many have expressed wonder at the generosity with which Lamaist laymen will give, sometimes impoverishing themselves, to support their religion. Attention too seldom has been drawn to the means by which gifts are translated into religious merit for the donors, whether these be monks or laymen. It is the mechanism of translation that explains the universal economic success of Buddhist monasticism.
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