EGOLESS AGGREGATE MIND 唯蕴无我心

EGOLESS AGGREGATE MIND
Dharma Talk by Living Buddha Lian Sheng on 5/10/90
(page 229-232 Achievement of Rainbow Light Body volume one)
Translated by Yuan Zheng Tang

For the last few days, I have talked about the ten stages of mind development as expounded by the Japanese monk Koho. Those with the first stage of mind can invoke animal spirits; those with the second stage of mind can invoke “non human” and those with the third stage of mind can invoke Asura.

Today I am going to talk about the fourth stage of mind known as 
“wei yun wu wo xin” 唯蕴无我心( egoless aggregate mind.)

The fourth stage of mind i.e. 唯蕴无我心 Wei yun we wo xin, 

the word “yun” means five aggregates of 
se 色 ( form), 
shou 受 (feeling), 
xiang 想 (discrimination), 
xing  行 (compositional factors) and 
shi 识 (consciousness). 
We come across this term in the Heart Sutra: “When Bodhisattva Avalokitesvara was in deep meditation, he suddenly came to realize that the five aggregates were empty……”
心经:照见五蕴皆空 …..

What is “egoless” ? [Shizun’s version is 无我 – which is more to Selfless. :) ]


It is a very profound term. 
To me, it simply means the ability to give up. 
All normal people would have experienced these five aggregates. 
The Chinese word “se” here means color or form, it does not mean sex. 
The difference of beauty and ugliness in form is known as “se”. 
Se, shou, xiang, xin and shi are the five mental stages of all human beings.

It is very difficult to progress from five aggregates to “egoless”. 

Most of us, if not all of us, tend to be self-centered. 
Thus if we are able to give up our self benefit and give alms to help others , we are taking the first step towards being “egoless”.

All mortals are in some ways influenced by the five aggregates. 

If we can be indifferent to them, and can give up, and donate what is ours, what we like best, what supports our lives, we are moving towards the “egoless” stage as expounded by the Hinayana vehicle.

Those who can give alms and give up their belongings will receive merit, as the Chinese saying goes : “Those who till the fortune fields will reap the fortune fruits.” 

Although they are still unable to totally get rid of the five aggregates, because of their merits, they are able to invoke the fortune god, local god, mountain god , river god, and county god to help them.

(There are many county gods in this world. which also include town gods, province gods and the like. These gods we just mentioned are all considered good fortune gods.)

So those with the fourth stage of mind development will be able to invoke this kind of fortune gods. 


Your stage of mind will decide what kinds of spirits you are able to invoke.

When we talk about the unorthodox Tantrayana, we have to make reference to the ten stages of mind development. 

Cultivators must know clearly what kind of spirit will descend after his summons, whether it is an animal spirit or a non human spirit, or an Asura, or a fortune god. 
The stage of spiritual achievement will decide the beings that will answer your prayer.
Therefore there are all kinds of Dharma masters. 
Some will use animal spirits, others will use ghosts , and yet others will use Asura or fortune gods. They derive their spiritual powers from different sources.

The ten stages of mind development will reveal to you, the stage of your mind development you are in , and let you know what spirits you can expect. 


In order to invoke Buddhas and Bodhisattvas to help the sentient beings, a cultivator will have to upgrade himself to a higher stage of mind development.
Om Mani Padme Hum

Link: http://lotuschef.blogspot.sg/2014/04/ten-states-in-development-of-mind.html
Extract: 

4th to 10th states: Buddhist stages (the fourth to ninth being exoteric Buddhism and the tenth being esoteric Buddhism):

4th to 5th states: Hinâyâna stages: “vehicles” of those who aspire towards self-enlightenment without caring for the enlightenment of others.

4th state:

“The mind of one affirming only the elements and negating the self” (yuiun muga-shin): 
The state of the śrâvaka who analyzes phenomena into the psycho-physical “aggregates” (skandhas) and/or the elements (dharmas), to thus negate any belief in a permanent ego (atman); 
the stage to which belong the teachings of the historical Buddha and his direct disciples and of the Abhidharma scholastics. 
While the substantiality of reality is thus deconstructed into its elemental dharmas, 
the dharmas themselves however become fetters, 
thus taking from three lives to sixty aeons to achieve liberation.

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