Even One Word Is Enough¹

For example, Sumedho might teach me. I have to take that knowledge and try to put it into practice. When Sumedho is teaching me, I understand, but it isn't a real or deep understanding, because I haven't yet practised. When I do actually practise and realize the fruit of practising, then I will get to the point and know the real meaning of it. Then I can say I know Sumedho. I will see Sumedho in that place. That place is Sumedho. Because he teaches that, that is Sumedho.

When I teach about the Buddha, it's like that also. I say the Buddha is that place. The Buddha is not in the teachings. When people hear this they will be startled. ''Didn't the Buddha teach those things?'' Yes, he did.... This is talking about ultimate truth. People don't understand it yet.

What I gave those people to think about was, this apple is something that you can see with your eyes. The flavour of the apple isn't something you can know by looking at it. But you do see the apple. I felt that was as much as they were able to listen to. You can't see the flavour, but it's there. When will you know it? When you pick up the apple and eat it.

The Dhamma we teach is like the apple. People hear it, but they don't really know the flavour of ''the apple.'' When they practice, then it can be known. The flavour of the apple can't be known by the eyes, and the truth of the Dhamma can't be known by the ears. There is knowledge, true, but it doesn't really reach the actuality. One has to put it into practice. Then wisdom arises and one recognizes the ultimate truth directly. One sees the Buddha there. This is the profound Dhamma. So I compared it to an apple in this way for them; I offered it to that group of Christians to hear and think about.

That kind of talk was a little ''salty².'' Salty is good. Sweet is good, sour is good. Many different ways of teaching are good. Well, if you've got something to say, any of you, please feel free to say it. Soon we won't have a chance to discuss things.... Sumedho's probably run out of things to say.

AS: I'm fed up explaining things to people

AC: Don't do that. You can't be fed up.

AS: Yes, I'll cut that off.

AC: The head teacher can't do that. There are a lot of people trying to reach Nibbāna, so they are depending on you.

Sometimes teaching comes easily. Sometimes you don't know what to say. You are at a loss for words, and nothing comes out. Or is it that you just don't want to talk? It's a good training for you.

AS: People around here are pretty good. They aren't violent and mean-spirited or troublesome. The Christian priests don't dislike us. The kinds of questions people ask are about things like God. They want to know what God is, what Nibbāna is. Some people believe that Buddhism teaches nihilism and wants to destroy the world.

AC: It means their understanding is not complete or mature. They are afraid everything will be finished, that the world will come to an end. They conceive of Dhamma as something empty and nihilistic, so they are disheartened. Their way only leads to tears.

Footnotes

...¹

To the Western Sangha newly arrived in England, 1979

...''salty²

Not the same connotation as in English. Here it means 'hard' or 'direct'.

... Buddhas³

The ''solitary enlightened ones''

...⁴

Or: the communists will still let us eat rice, won't they?