What the Buddha Taught
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| {Anatta), Satipatthana (the Setting-up of Mindfulness). Naturally
there will be in the discussion expressions which must be unfamiliar to the Western reader. I would ask him, if he is interested, to take up on his first reading the opening chapter, and then go on to Chapters V, VII and VIII, returning to Chapters II, III, IV and VI when the general sense is clearer and more vivid. It would not be possible to write a book on the teaching of the Buddha without dealing with the subjects which Theravada and Mahayana Buddhism have accepted as fundamental in his system of thought. The term Theravada—Hinayana or 'Small Vehicle' is no longer used in informed circles—could be translated as 'the School of the Elders' (theras), and Mahayana as 'Great Vehicle'. They are used of the two main forms of Buddhism known in the world today. Theravada, which is regarded as the original orthodox Buddhism, is followed in Ceylon, Burma, Thailand, Cambodia, Laos, and Chittagong in East Pakistan. Mahayana, which developed relatively later, is followed in other Buddhist countries like China, Japan, Tibet, Mongolia, etc. There are certain differences, mainly with regard to some beliefs, practices and observances between these viii L two schools, but on the most important teachings of the Buddha, such as those discussed here, Theravada and Mahayana are unani- mously agreed. It only remains for me now to express my sense of gratitude to Professor E. F. C. Ludowyk, who in fact invited me to write this book, for all the help given me, the interest taken in it, the sugges- tions he offered, and for reading through the manuscript. To Miss Marianne Mohn too, who went through the manuscript and made valuable suggestions, I am deeply grateful. Finally I am greatly beholden to Professor Paul Demieville, my teacher in Paris, for his kindness in writing the Foreword. W. RAHULA Paris July 1958 viii |