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　　From then on, wherever he went, when asked who his teacher was, he would answer, ””A mango tree””. He didn”t need to receive teaching all that much. A mango tree was the cause of his Awakening to the Opanayiko-Dhamma, the teaching leading inwards. And with this Awakening, he became a monk, one who has few concerns, is content with little, and who delights in solitude. His royal status given up, his mind was finally at peace.

　　In this story the Buddha was a Bodhisatta who developed his practice in this way continuously. Like the Buddha as King Mahajanaka, we, too, should look around us and be observant because everything in the world is ready to teach us.

　　With even a little intuitive wisdom, we will then be able to see clearly through the ways of the world. We will come to understand that everything in the world is a teacher. Trees and vines, for example, can all reveal the true nature of reality. With wisdom there is no need to question anyone, no need to study. We can learn from nature enough to be enlightened, as in the story of King Mahajanaka, because everything follows the way of truth. It does not perge from truth.

　　Associated with wisdom are self-composure and restraint which, in turn, can lead to further insight into the ways of nature. In this way, we will come to know the ultimate truth of everything being ””anicca-dukkha-anattā””2. Take trees, for example; all trees upon the earth are equal, are One, when seen through the reality of ””anicca-dukkha-anattā””. First, they come into being, then grow and mature, constantly changing, until they die finally die as every tree must.

　　In the same way, people and animals are born, grow and change during their life-times until they eventually die. The multitudinous changes which occur during this transition from birth to death show the Way of Dhamma. That is to say, all things are impermanent, having decay and dissolution as their natural condition.

　　If we have awareness and understanding, if we study with wisdom and mindfulness, we will see Dhamma as reality. Thus, we sill see people as constantly being born, changing and finally passing away. Everyone is subject to the cycle of birth and death, and because of this, everyone in the universe is as One being. Thus, seeing one person clearly and distinctly is the same as seeing every person in the world.

　　In the same way, everything is Dhamma. Not only the things we see with our physical eye, but also the things we see in our minds. A thought arises, then changes and passes away. It is ””nāma dhamma””, simply a mental impression that arises and passes away. This is the real nature of the mind. Altogether, this is the noble truth of Dhamma. If one doesn”t look and observe in this way, one doesn”t really see! If one does see, one will have the wisdom to listen to the Dhamma as proclaimed by the Buddha.

　　Where is the Buddha

　　The Buddha is in the Dhamma.

　　Where is the Dhamma

　　The Dhamma is in the Buddha.

　　Right here, now!

　　Where is the Sangha

　　The Sangha is in the Dhamma.

　　The Buddha, the Dhamma and the Sangha exist in our minds, but we have to see it clearly. Some people just pick this up casually saying, ””Oh! The Buddha, the Dhamma and the Sangha exist in my mind””. Yet their own practice is not suitable or appropriate. It is thus not befitting that the Buddha, the Dhamma and the Sangha should be found in their minds, namely, because the ””mind”” must first be that mind which knows the Dhamma.

　　Bringing everything back to this point of Dhamma, we will come to know that, in the world, truth does exist, and thus it is possible for us to practice to realize it.

　　For instance, ””nāma dhamma””, feelings, thoughts, imagination, etc., are all uncertain. When anger arises, it grows and changes and finally disappears. Happiness, too,…

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