1

Tse Hiu Lam

BSTC 1001 Introduction to Buddhist Teachings

Book Report

What the Buddha Taught

Dr. Wahula, Rahula
London: the Gorden Fraser Gallery Ltd., 1978.

Submission Date: 3rd November, 2016

Student Name: Tse Hiu Lam
Student Number: 2013559921
Number of Words: 2553

2
Tse Hiu Lam
What The Buddha Taught is a book that expounds ideals and teachings by the Buddha,
which simplistically delineate the ways in which one can reach Nirvana, the Ultimate Truth.
Throughout the book, author, Dr. Rahula also debunks the confusions or popular
misconceptions of Buddhist teachings, most notably, the concept of self, in order to facilitate
readers in fully comprehending the teachings of Buddha and its fundamental denominator of
wisdom and compassion.
The book commences with the Buddhist attitude that serves as a prerequisite in attaining the
highest wisdom as well as Buddhas reasoning for his teachings. It introduces Buddhist
teachings as a school of thought that allows freedom and one that emphasizes on seeing the
Truth instead of blindly following a set of beliefs without understanding the underlying
schema. Such approach is to eliminate doubt, which hinders ones path to enlightenment,
since real deep understanding (penetration) is the only possible when the mind is free of
doubt. It is only from conviction that the Truth is understood and seen, that one cannot be
wavered. In Buddhism, ignorance is seen to hinder ones path in attaining Nirvana or the
Absolute Truth, and thus must be abolished. From here on now, it is apparent that Buddhism
promotes wisdom, inquiries. However, metaphysical matters or sources of an idea are not
expounded upon in Buddhist teachings as they are not necessary in the path of attaining
Nirvana. It would only create confusion and distraction from the Absolute Truth. The book
does not divulge much on the abstract metaphysical theories, but one may assume that it is
those that cannot be answered, like a fixed presence of the universe as in Quantum Physics,
as oppose to science that reflects conventional knowledge. This depicts the Buddha as a
practical teacher, one that only serves to the best interests to his disciples by not withholding
essential information. The underlying notion of non-violence and peace is shown in Buddhas
advocacy of respect for other religions. For far too often that religions use sectarian labels as
an instrument to denounce other religions in order to reaffirm and advance their positions of
power. By doing so, ignorance can only be propagated and obstructs ones way to the Truth.
This still holds true in the modern day, as violence is constantly the result of the faith that
ones own religion is the superior one.
One of the most important components of Buddhas teaching is the Four Noble Truths, which
are Dukkha, the origin of Dukkha, the cessation of Dukkha and the path leading to the
cessation of Dukkha. In order to understand Dukkha, one has to understand that its
definition is too broad to be encompassed in the word suffering, for it also adopts
whatever is impermanent as an objective synonym. Here Buddha introduces the idea of
impermanence, which is essential in annihilating the false notion of self, or I. Dukkha is
understood as ordinary suffering, Dukkha as produced by change, and Dukkha as
conditioned states. Ordinary suffering is easily understandable, as it delineates physical and
emotional suffering such as the grief of losing a loved one or the pain of physical injury.
Dukkha as produced by change is also comprehensible as a common experience; an
example would be the state of happiness, which perishes as the source of happiness also
perishes. Dukkha as conditioned states is a more philosophical concept, as it is relevant to
the concept of I. The false notion of I is due to the ignorance of the Five Aggregates of
Attachments. Buddha claims it is an instrument of self-protection or self-preservation, and is
a sign of weakness. It is with this attachment that one cannot fully attain Absolute Freedom.
The Five Aggregates, the Aggregate of Matter, the Aggregate of Sensations, the Aggregate of
Perceptions, the Aggregate of Mental Formations and the Aggregate of Consciousness, are all
ever changing. As with the Aggregate of Consciousness depends on matter, sensations,
perceptions and mental formations, consciousness ceases to exist when the rest do not exist. It
can be compared to a flame, which depends on a source (wood) to continue. It can also be

3
Tse Hiu Lam
understood that because consciousness depends on changing conditions (with regards to the
internal and external faculties of matters, sensations, perceptions, mental formations) that
consciousness does not receive a fixed form. Thus, there is no such permanent, fixed notion
such as I, for it does not align with the Buddhist notion of Conditioned Genesis. Hence,
there is no I eat or I study, as we are all made up of mechanisms. By merely saying the
word I commit an act or I own something promotes the attachment of I, and one should
be aware of that. The end of such notion facilitates one in achieving selflessness and
detachment. Rebirth is only created when the Five Aggregates take another form and continue
to change with conditions, as if a series of cycles, in simplistic terms.
The arising of Dhukka is principally caused by thirst, namely thirst for sense-pleasures,
thirst for existence and becoming and thirst for non-existence. The attachment to sensepleasures includes not only sense-pleasures, but also ideals or paradigms that people hold on
to. The thirst for existence and becoming depends on the Four Nutriments, which
perpetuates the existence of beings. Out of the four, mental volition, or karma is the one
that creates rebirths and re-existence. Also denominated in the Five Aggregates as the
Aggregate of Mental Formations, it is hard to be rid of such mental volition. From here, we
can see that Dukkha is created within us, and to be rid of Dukkha, it is up to our own efforts,
for we are our own refuge. Once that is achieved, one can then be an Arahant, and from then
on, the cycle of Conditioned Genesis ceases. To eliminate Dukkha is to reach Nirvana, which
is an ineffable term that cannot be understood with positive language, neither is it a state.
Perhaps one can explain it as an effect of attaining wisdom as well as the Absolute Freedom
or Truth of the Five Aggregates of Attachment, that is, that false notion of self. However,
strictly speaking, Nirvana is not an effect as well, it just is. Buddha compares it to seeing light
as you walk up the hill, since light does not originate from the act of walking, which I deem
appropriate to use as an analogy. As long as that is achieved, one has no more sources to be
attached to, as one realises that all is impermanent. Once that is fulfilled, one can no longer
engage in defilements, since there is no longer thirst or sense of self and would only act in
pure intentions. One can say that it is the reverse of the synthetic approach to Conditioned
Genesis, which is the principle of conditionality and relativity.
The path leading to Nirvana is known as the Middle Path, one that avoids the
overindulgence of sense-pleasures and the other extreme of self-deprivation as a means to
obtain happiness. The Middle Path is also the Noble Eightfold Path, which have to be
developed as simultaneously as possible. Its aim is to promote Ethical Conduct, Mental
Discipline as well as Wisdom. Wisdom comes about with Right Understanding and Right
Thought, Right Understanding being the understanding of the Four Noble Truths without
illusions, and Right Thought being the thought of the detachment of self. Though Right
Speech, Right Action and Right Livelihood, one abides by Ethical Conduct. Right Speech is
essentially the abstention from language that causes harm and the maintenance of noble
silence. An example would be the instance when Buddha was asked by Vacchagotta if there is
a self, and Buddhas response was to maintain silence in order to not confuse Vacchagotta and
to allow him to ponder on the question himself. Right Livelihood is the abstention from an
occupation that brings harm, such as enlisting in the army, or engaging in illegal dealings.
Right Effort, Right Mindfulness and Right Concentration are factors of Mental Discipline.
One must direct ones effort to abolish malignant thoughts and well as to promote beneficial
thoughts. To engage in Right Mindfulness, one should be attentive to the activities of the
body, sensations or feelings, the activities of the mind, and meditate for the
development of attentiveness. The rightful way of meditation will be explained below.
Rightful Concentration leads to the four stages of Dhyana (trance). The four stages begin with

4
Tse Hiu Lam
maintaining passionate desires and certain unwholesome thoughts, followed up with
suppression of intellectual activities, development of one pointedness, then the disappearance
of the sensation of joy, while the notion of happiness remains, and lastly the disappearance of
all sensations while only equanimity remains.
Here the book introduces and explains the benefits of meditation, which are to develop the
one-pointendess of the mind and to obtain insight in achieving Absolute Truth, by creating
perfect mental health, equilibrium and tranquillity. The author also debunks the myth of
meditation as a solitary ritual that many are led to believe, which facilitate the reader in
correcting any preconception they have about meditation. Meditation derives from bhavana,
that is mental culture and development. The author introduces the four main sections of the
discourse by connecting meditation with life, compared to the illusion that meditation is used
to avoid life. The four sections are our body, our feelings and sensations. the mind and
moral and intellectual subjects(dhamma). Only one form of meditation involves a fixed
posture, yet it is the common superficial impression that people have of meditation. The
author attempts to introduce the alternative option for crossing legs for people with physical
limitations, this shows that the exercise is altered to cater to the needs of people. The
Awareness of in-and-out breathing serves to develop Right Concentration and Right
Mindfulness, before one ventures to the penetrative understanding of the Truth. It is as if one
has to know how to walk before learning how to run. By focusing on ones breathing, one is
able to experience tranquillity and sereneness. The author introduces practical purposes such
as to calm nerves or to sleep soundly as other reasons to practice meditation. Another form of
meditation does not require a fixed posture, for it can occur simultaneously as one goes on
their daily activities. The only way people can perform this type of meditation is by
concentrating solely on their actions, and not on wandering thoughts. It is the complete
immersion in ones work that one can live in the present. This form of meditation I find
practical as it is often with complete concentration that leads to the best work. The author
introduces a third form of meditation, one that is useful in helping deal with emotions,
negative or not. It stems from the detachment of oneself from ones emotion, as if to
scrutinize it in an objective manner, that one should forget the sense of self and finds out the
causations of such emotions. This is because when one is absorbed in ones emotions, it
blinds them with ego and forbids them from seeing things truthfully as they are. More often
than not, people that are blinded with fury are only concerned with their own interests and
neglect the feelings of others. This form of meditation is useful in most demeanours in life,
from resolving conflicts to understanding the Absolute Truth. Yet the one that can lead to the
realisation of Nirvana is the meditation on ethical, spiritual and intellectual subjects. It is
one that studies the Five Hindrances and understands ways to abolish them. The Five
Hindrances are lustful desires, ill-will, torpor, restlessness, doubts. It is evident that these
are factors that sway a persons objective thinking and therefore, hinders a persons way to
Nirvana. In addition to meditating about the Five Hindrances, one can also meditates about
the Seven Factors of Enlightenment as well as the concept of self. Many other forms of
meditation can be used in order to reach Nirvana.
The book moves on from the conceptual to the practical as it demystifies Buddhism as a
religion exclusive to monks. Even the Buddha has said that laymen are capable of reaching
Nirvana. Hence every reader that has been introduced to Buddhist concepts and they practice
them will reach Nirvana. This serves the purpose of the book as Buddhism is not solely about
individual development as it also entails helping others do the same. The Order of monks
does the same through the rendering of service by those that are willing. The notion of love is
prevalent throughout Buddhas teaching as he advocates the worship of the six directions (six

5
Tse Hiu Lam
family and social groups). He puts love and compassion in societal context by using social
bonds. It is not difficult to understand the ties between individual people such as husband and
wife or mother and children. If loving bonds can be formed between people, then they can
also be formed on a national level since nations constitute of individuals. This probes the
question of Nationalism, a concept so easily formed and used as a means to segregate. Such
segregation leads to disastrous effects such as wars and Brexit. Here Buddha has already
given the answer to international conflicts, which is to act in kindness and non-violence. In
addition, Buddhas advice to the government of a kingdom can be heed to, for it has once
been proven successful in India in the third century B.C.
The book serves as an introduction of Buddhist teaching, including the Four Noble Truths,
the Five Aggregates of Attachment, the sense of self etc. It makes these concepts easily
digestible by the reader as to facilitate their way in realising the Absolute Truth. Yet it is up
to the reader to do that as the solution is within the Five Aggregates; Buddhist teaching is
merely a tool. Perhaps to the reader or anyone that the biggest challenge is to annihilate the
sense of self, which began in fear, or thirst. To break out of the cycle is not easy, since it is
interdependent on other conditions, most notably, the twelve factors of Conditioned Genesis.
However, the process must be instigated by an attempt to break out of the series(Samsara), or
else problems will only exacerbate. One can say that this book acts to begin peoples
understanding of Buddhist teaching and Dukkha, since only by understanding Dukkha can
one begin the process of finding the source and destroying it. Such aim is made attainable and
practical by introducing meditation of a way leading to Nirvana, amongst other processes. All
in all, Buddhas teaching is instructive yet thought provoking, and to those that wish to
become a Buddhist or follow the Order of the Monk, essential.
On a personal note, this book has inspired me to begin the process of pursuing the Four Noble
Truths, now that I understand what they are. I can personally use meditation as a tool to seek
Insights and to achieve the cessation of Dukkha. Knowing that it is a process to be
committed, I have decided to make a habit out of meditation, to ponder on Dukkha, its roots
and its elimination, all the while abiding by the Five Precepts and following the Noble
Eightfold Path.