158BOOK REVIEWS sources? Does the entrepreneur demand his own services, since he is the ultimate decision-maker in a firm? Unless this question can be answered in a logically satisfactory manner, it is doubtful whether any valid inference can be drawn from a supply-and-demand analysis applied to the study of entrepreneurship. Apart from this minor blemish, the authors' sociological study of entrepreneurial supply is highly interesting and informative. One of the major results of this study is the finding that the Korean industrial elite comes from the preindustrial elite. This certainly contradicts the sociologists' subordination theories of entrepreneurial supply, which say that it is members of socially excluded or underpriviledged groups who are most likely to become entrepreneurs. Since the same can be said for the Japanese industrial elite, it will be interesting to reveal the factors common to Japan and Korea that render subordination theories inapplicable to these countries. Noting that high-growth East Asian societies all share a Confucian heritage, the authors make the conjecture that this heritage, shared even by adherents of other religions, may account for the common experience of these countries. Overall, the authors present a highly readable and informative account of the role of political leadership, bureaucracy, and private entrepreneurship in the recent rapid economic growth of Korea. In my opinion, their description of Korean development seems very much like an account of modernization in Japan immediately following the Meiji Restoration of 1868. As in Korea in recent years, the new Meiji government took an active role in the modernization process of the Japanese economy in close cooperation with the new private entrepreneurs. Again as in Korea, these entrepreneurs shared a common social background with the ruling diarchy. One can only speculate whether Park Chung Hee consciously used Japan as his model of industrialization and economic growth. If he did, he may have been also aware of the danger posed by the concentration of economic power in the hands of the zaibatsu and thus, as a means of checking their power, kept the chaebol from acquiring banks of their own. Whatever Park's intention and design might have been, an interesting question to economists and political leaders of developing countries is whether the experience of Korea, which seems to parallel that of Japan, can be duplicated in countries with different cultural heritages. Whatever the answer may be, this is a book that will be much appreciated by people interested in economic growth of developing countries. Chung H. Lee University of Hawaii at Manoa The Korean Buddhist Canon: A Descriptive Catalogue. Edited by Lewis R. Lancaster, in collaboration with Sung-bae Park. Berkeley and Los Angeles, California: University of California Press, 1979. 724 pp. $45.00 BOOK REVIEWS159 The Buddhist canon, or Tripitaka ("Three Baskets"), comprises sutras (scriptures ), vinayas (rules of discipline), and sastras (treatises). The earliest recorded date of the transmission into Korea of the canon in Chinese translation is a.d. 565. Other collections continued to arrive, usually at the request of the Korean court. In 991 a copy of the Shu-pen, or Szechuan, edition (972-983), the first Chinese edition of the canon in wood blocks, was sent by the Sung court (1,076 titles in 5,048 chüan). The printing of the first Korean edition of the canon began around 1010. With the Sung edition as its basis, this edition comprised 5,924 chüan. In 1083, a more complete edition of the canon came to Korea. Based on this and other texts he had obtained in China (1085-1086) and elsewhere, National Preceptor Taegak (Üich'ön; 1055-October 28, 1101), the fourth son of King Munjong of Koryö, in 1090 compiled a new catalogue of scriptures and treatises entitled Sinp'yön chejong kyojang ch'ongnok; it listed 1,010 titles. Üich'ön also had blocks carved for supplementary materials he had acquired. Thus by the end of the eleventh century, Korea had one of the most complete collections of Buddhist texts. Because the wood blocks for the first edition were destroyed by the Mongols in 1232, work on a second edition began in 1236 and was completed in 1251 (see Yi Kyubo, "Taejang kakp'an...