一个如理如法的修行者，自然就能成为人间的福田

To walk the path of spiritual cultivation is to continuously confront and dismantle one’s sense of self—especially the deep-rooted attachment to ego (Atma-graha). The ability to dissolve the ego—that is real spiritual attainment.

What is the wisdom of emptiness? It is the insight that sees form as a foam bubble, feeling as a water droplet, perception as a shimmering mirage, volition as a plantain trunk, and consciousness as an illusion. To live by this understanding and break free from the falsehoods of the five aggregates—this is how we truly come to realize that the five skandhas are empty. Only then are we qualified to call ourselves disciples of the Buddha.

My Master, Venerable Grand Master Wu-Gong, used to say, “Whether one has true realization or not, one knows it within.” Though he carried himself with great humility and modesty, his inner virtue radiated effortlessly. Elderly devotees, though unfamiliar with Buddhist teachings, were drawn to him by pure intuition. They would feel joyful just being near him and naturally wished to be close. In those moments, my teacher would simply smile gently, calm and composed, unmoved in spirit. Even though he did not expound the Dharma to these elderly women, he was already helping them form a karmic connection with the Buddha.

We must come to understand our true worth. In this world, even the most precious treasures have a price. But the sincere heart we bring to our spiritual practice—the vow we make in following Manjushri Bodhisattva—is beyond value.

With the blessings of Manjushri, we gain the wisdom of emptiness, allowing us to gradually dismantle our attachment to self. Ordinarily, when our ego is strong, we become overly sensitive—“Don’t touch me, or you’ll stir up a hornet’s nest!” But instead of guarding that nest, why not let those hornets disperse into the vastness of the world—let them roam among the flowers, settling gently on lotus petals. If they’re all out busy gathering nectar, the nest back home won’t seem so threatening anymore. And if they do return, just leave them be—don’t provoke them.

This is a form of contemplative practice—a visualization. When we feel offended or agitated by others, try saying to ourselves: “Never mind, let those bees go gather nectar.” Let the hive of ego—the five-aggregate-based self—become a little emptier, a little lighter. Don’t respond with, “You touched me, so now I’ll sting you.” That kind of reaction only brings more pain to others.

Do we still carry that hornet’s nest within us? Some people spend years in spiritual practice, only to end up enlarging their ego—the nest of self—and feeding their hornets of affliction until they grow fat and fierce. In truth, to be able to call ourselves disciples of the Buddha and to walk this path together is the result of immeasurable merit accumulated over countless eons.

As practitioners, our hearts must become gentle and pliant. We must learn to let go of ego and abide in wholesome Dharma states—subduing greed, anger, and ignorance within, while extending compassion, joy, generosity and equanimity outward.

We often remind ourselves: inwardly, cultivate a sense of humility; outwardly, nurture a heart of compassion. Toward the Triple Gem, uphold a heart of reverence. And toward all situations in life, no matter how ordinary or difficult, maintain a heart of gratitude. These aren’t rigid demands—they serve as guiding reference points. The actual path, however, must be walked by each of us through personal cultivation.

Life is fleeting. That is why we must diligently accumulate virtue and merit. So when death draws near, we have no need to look back—we simply walk forward. The path of light will already have been laid beneath our feet. In that moment, the physical body—composed of the four elements—will dissolve, loved ones will part, worldly power and influence will vanish. What remains, inseparable from us, are the spiritual resources we have earned through our practice.