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By David Bellos

ISBN-10: 0198155301

ISBN-13: 9780198155300

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There are records of these sermons going back to the seventh and eighth centuries, and although there is no explicit mention of the language in which they were given, it is difficult to suppose that they were presented in anything but Japanese. By the Heian period, vernacular sermons were a normal practice and are mentioned in the Pillow Book (Makura no sōshi 枕草子) of Sei Shōnagon (ca. 966–1017) and the Collection of Tales from the Past (Konjaku monogatarishū 今 昔物語集; probably twelfth century). 62 A more indirect form of access was provided by literary works that drew upon Buddhist texts for anecdotes, themes, or doctrinal references.

Vermeersch 2008, 89–101. 25b; Chŏng 2004, 15. The Vernacularization Of Buddhist Texts 39 but it can hardly be doubted that copies had been imported hundreds of years earlier. 41 Before the arrival of the first copy of the Khitan canon, however, King Hyŏnjong 顯宗 had already undertaken to produce a Korean edition of the Chinese Buddhist canon. 43 While the Mongol invasion was still under way, a second set of printing blocks for the Korean canon was carved in the years 1236–1251, on Kanghwa Island, which had become the temporary capital.

What is certain is that by the 50 51 52 53 Shim 1999, 236–239. For evidence suggesting a fourth-century arrival, see Lurie 2011, 142. Holcombe 1999; Lurie 2011, 136–150; McCallum 2009; Ooms 2009. 3 (Nihon Koten Bungaku Taikei 68, p. 411). 42 Kornicki middle of the eighth century, numerous volumes survive with colophons showing that they formed part of a copy of All the Scriptures made in Nara at the behest of the female sovereign Kōken 孝謙 (r. 54 The first to bring a printed version of the canon to Japan was Chōnen 奝然 (938–1016).

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Balzac Criticism in France, 1850-1900: The Making of a Reputation by David Bellos

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