The Merchant Who Dwelled in the Light

This is a record of an interview with He Mushen, who sought Chao Du at the Hsiang Kuang Pure Land Buddhist Centre in Australia. He now resides in the Western Land of Dharma Nature. This account reflects upon his life approximately 1,300 years ago, when he was a contemporary of Master Kuiji. Recorded by the chief writer, Shi Faru, on March 6, 2026.

He Mushen speaks:

"Namo Amituofo. Master Kuiji, Practitioner Su, I am He Mushen. I must address you as Practitioner Su now, as you have already attained Buddhahood through your practice.

A Meeting Across Thirteen Centuries

My first encounter with you was thirteen hundred years ago. At that time, you were a great practitioner, and I was also a practitioner, though I could hardly be called a 'great' one. We once stayed at the same temple, but after you departed to other temples to propagate the teachings of Consciousness-Only and save beings in all directions, we never met again. However, I have always held your profound theories and your mastery of Consciousness-Only in the highest regard.

I am still struck by how, back then, the common understanding of the Buddha’s teachings among monastics and practitioners was largely confined to the stages of Chan meditation. I did not have a deep understanding of the more advanced concepts of 'Consciousness-Only' or the nature of these consciousness spaces. Your grasp of Consciousness-Only was exceptionally profound. Although I sought your guidance many times, I had not yet fully grasped the essence of what 'Consciousness-Only' truly meant. While I was not a monastic, I believed that with my worldly understanding of human nature, I should have been able to comprehend the essence of the Buddha’s teachings.

The Enigma of Consciousness-Only

During those few meetings, I narrowly and mistakenly viewed your teachings as mere theoretical abstractions, failing to see how the theory of Consciousness-Only could assist in real-world practice. To 'transform consciousness into wisdom,' one must have a deep, profound understanding of this reality, rather than clinging to mere appearances. Yet, to me at the time, these theories were incredibly abstract. I could understand that 'all phenomena are seen by the eye,' and I knew that all matter and states would undergo the cycle of formation, existence, decay, and emptiness. But I did not understand why there was such an emphasis on 'Consciousness-Only' or 'transforming consciousness into wisdom.'

Was it not enough to understand the emptiness of all things to possess the ability to 'see through and let go'? Later, as I followed your practice through each of your appearances in the world, I continued to learn from your example, and only then did I gradually understand the purpose of 'Consciousness-Only.' It was primarily to help Buddhist practitioners of that time realise that they should not cling to 'empty appearances,' but rather, while actively engaging with the world, truly see through every illusory state and help beings within those illusions. This is a very subtle matter; I did not understand it then. I continued to study the Buddha’s teachings and consulted the theories of various schools.

A Merchant's Search for Truth

I was a merchant by trade, primarily dealing in textiles. Because I understood the virtue of Generosity, my business was always smooth, and I had little to worry about. Most of the time, I only needed to leave the business to my subordinates. Only when major problems arose—such as a shortage of raw materials or the disruption of transport due to border wars—did I need to intervene personally. Consequently, I had plenty of time to study the Buddha’s teachings, and I used most of the money I earned to support temples and build pagodas.

I possessed a certain level of skill in sitting meditation. Although I was not on par with eminent monks, I understood the mysteries of meditative concentration quite clearly. At that time, my spirit could leave my body to observe the world, and I could even ascend to the first or second heaven. Though I could go no higher, I considered this a modest achievement. It was not until I met you that you sternly told me I had not truly understood 'empty appearances.' You encouraged me to study 'Consciousness-Only' and to understand the nature of 'consciousness' and 'illusory states.' In modern terms, it is to know that all spaces are deceptive.

If one enters samadhi while clinging to the 'states' of every level and layer, one has merely left the original physical space and entered the space of meditative concentration, clinging to the states seen within that meditation. The so-called 'four dhyanas and eight concentrations' are incredibly deep and vast. If one does not possess true meditative concentration, a Bodhi heart to save beings, and the Ultimate Vow to save all boundless suffering sentient beings, it is very easy to cling to one's own states and to the empty appearances one understands. However, all these so-called understandings are merely a form of 'consciousness'—they are 'cognitive obstructions' and the very reason that hinders one's own practice.

The Light Within the Brow

These explanations were difficult for me to accept at the time, as I was just beginning to taste the fruits of meditation. But because you were a great practitioner and a famous eminent monk, I had no choice but to believe you. Yet, how to practise 'Consciousness-Only' and how to 'see through and let go' in daily life without being turned by external states was incredibly abstract to me. I did not know where to begin. After trying many times, I could not experience any breakthrough in my state, unlike the progress I felt in meditation.

When I asked you, you explained that 'how much you let go is how much you break through.' However, I could not measure this 'letting go' myself. On the surface, it seemed as though I had let go, but when faced with various illusory tests in reality or even in dreams, could I truly embody that letting go? Could I truly remain unmoved by external states, to the point where my emotions and psychological state were completely unaffected? I had no certainty of this at the time. After you left to teach in other regions, I continued to consult your disciples. Yet, no matter who explained it to me, I felt that only you truly understood Consciousness-Only and could address my doubts directly. Until the very end of my life, I never fully understood the theory of Consciousness-Only.

I visited many temples and read scriptures according to the advice of various masters, listening to sutras and hearing the Dharma under different teachers. But the teachings of various schools still did not allow me to grasp the essence of Consciousness-Only. I knew the general points, but in my own practice, I could not manifest the state that your practice revealed. Seeing the auspicious characteristics you manifested and hearing your speech, I believed you were a true practitioner. I tried hard to understand, but until the end of my life, I never penetrated this truth. I kept thinking that perhaps if I could ask you one more time, that might be the moment of my sudden Awakening. At the end of my life, I passed away peacefully while sitting at home. After my spirit left my body, I actively sought the answer. I wondered, once my spirit was completely free from the shackles of the physical body, would I have a greater breakthrough? My spirit, following this intention, naturally came before you. I had always had a strong curiosity and attachment to 'Consciousness-Only.' I wanted to understand 'consciousness,' so I settled into the space between your brows. The space here was incredibly bright, which surprised me."

However, the cells between Practitioner Su's brows are incredibly bright. I have gradually come to understand why Buddhas and Bodhisattvas always manifest with light radiating from their brows, or with a white tuft of hair between them. This signifies that where consciousness and thoughts converge, one can emit an incomparable white, or even golden, brilliant light. This indicates that one is not attached to any matter, nor is one attached to one's own Alaya consciousness. This truly fills me with admiration; I never imagined that one could reach such a state of practice. I had only understood that through meditation, out-of-body spiritual travel, or entering samadhi, one could roam the universe. Yet, I had never truly put in the effort to address my own attachment to the Alaya consciousness. Although my spirit could leave my body, appearing to temporarily let go of attachment to the physical form, so-called attachment is not limited to bodily sensations. It is the accumulation of bodily sensations from the Six Roots contacting the Six Dusts over countless lifetimes.

The Trap of Consciousness

Once something enters consciousness—whether it be eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, or body-consciousness—it is recorded in the Alaya consciousness. Everything that enters consciousness is a form of attachment. If one cannot use the body to let go of these attachments to consciousness one by one, even if the spirit can enter samadhi or leave the body, it does not mean one has let go of one's own Alaya consciousness.

As long as the Alaya consciousness is not let go, the beings who are attached to these Alaya consciousnesses will continue to follow you. As long as these beings follow you, it means your karma has not been overturned. When you are reborn in the future, or when you cycle through the six realms of existence, once the Causal Conditions are met and the retribution manifests, both your body and spirit will still have to suffer.

The Profound Truth of Alaya

The concept of the Alaya consciousness is truly profound. If I had not seen Practitioner Su practicing and appearing in the world over countless lifetimes, I would never have truly understood this reality and Truth. At that time, regarding my own practice, I naturally assumed that the Buddha’s teachings were simply to enable people to enter samadhi, practice Zen, and improve themselves. I also had a basic understanding of Buddhas and Bodhisattvas, believing them to be great teachers who bring us Wisdom.

But I had never imagined that the power and merits of the Buddha were so vast, nor had I ever thought that the Buddha's compassion could actually help beings thoroughly let go of their attachment to consciousness. After knowing Namo Amituofo, I realized that true Consciousness-Only and true Buddhist practice are not simply about wanting self-improvement, but about