Abstract
Abstract When we first entertain the notion of Buddhist apocrypha, it may seem that the questions to be addressed are entirely straightforward ones: which Buddhist texts are to be considered apocryphal? what are their sources? how are they regarded within the Buddhist world? Indeed, it seems that such terms as “canon” and “apocrypha” have well-established and clearly defined positions within the field of contemporary Buddhist studies, and that as students of Buddhism we know just what it is of which we speak whenever we employ these terms.
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