Earticle

Generally Esoteric Buddhism expresses the action of Buddha and Bodhisattva through a ceremony and also expresses the vac, citta and karma of Acarya through a ceremony. In Esoteric Buddhism a ceremony can be considered as a practicing sermon of Buddha and Bodhisattva and Acarya. Therefore, from the past they said "Esoteric Buddhism can not deliver the perfect Dharma if it isn't provided with both doctrine(theory) and ceremony(action)". We call it 'having both action and doctrine'. Esoteric Buddhism of this form was spread to various places and was developed with local specific character. It was developed based on the natural features and on the historical background of the region. Although Esoteric Buddhism of Japan and Korea share the historical tradition only Esoteric Buddhism of Japan preserves the tradition and Esoteric Buddhism of Korea was developed into another shape under the influence of Tibet and Mongol. Besides the tradition was not preserved perfectly but was passed on only in pieces of contents. At the age of modern times Jingak Buddhist order was established and with that Esoteric Buddhistic way of new shape was presented. In this study the relation of Esoteric Buddhism of Korea and Esoteric Buddhism of Japan with Nepal Esoteric Buddhism will be looked into by examining the form of the ceremony of Esoteric Buddhism of Korea before the new way of Jingak Buddhist order was presented in Korea and the real state of Esoteric Buddhism of Japan which authentically inherited the tradition of Esoteric Buddhism in Northeast Asia. However examining the whole Esoteric Buddhistic ceremony of the regions is not that simple, so I will roughly examine the contents focusing on Korean Esoteric Buddhism Vidhi, Japanese Jyuhatsidosidai krama and Gurū maṇdala puja. Because Esoteric Buddhism of Japan , Korea and Nepal were different in the route of spread, age and historical background we can say there is hardly any contents they have in common. Therefore rather than comparing Esoteric Buddhistic ceremonies of them I will find a similarity about the process of the development of the external procedures and find the meaning of it. The structure and the distinguishing characteristics of system of the ceremony. The first ceremony in all cases of the vidhāna is viśuddhavidhāna. Viśuddhavidhāna means doing viśuddha of Acarya oneself, viśuddha of maṇdala and viśuddha of bali. The way of doing this is different in each regions but the purpose of it is the same. Here we will examine the contents of Esoteric Buddhism Vidhi which has been handed down in Korea, Jyuhatsidosidaikrama in Shingon Esoteric Buddhism in Japan and viśuddhavidhāna in Gurū maṇdala puja in Nepal.

“Jingak Esoteric Buddhism” has a systematized practice and doctrine based on the self‐realized teachings of the holy great master Hoedang who established the Jingak Order of Korean Buddhism, a representative Korean esoteric Buddhist Order. He accomplished great enlightenment through mastering the cosmic reality by experiencing the wondrous principle of the Six‐syllable Mantra. The term, “Jingak Esoteric Buddhism,” was labeled with the meaning of its practical system having an outstanding Basic Tenets and teaching methodology which has no parallel in the annals of the Korean or world history. Even though the practice of “Jingak Esoteric Buddhism” is putting “Three‐secret Contemplation” and “Six Paramitas” in practice, its nucleus is composed of the “practical method of Joyful Giving,” placing matter and mind on an equal plane and the “Three‐secret Practice” with the Six‐syllable Mantra. The aim of Buddhist practice essentially lies in the worldly benefits and comforts under the concept of the mundane life, and on the other hand, attaining enlightenment for the supramundane world. However, the ultimate goal of both is to accomplish Buddhahood as the stage of liberation from all sufferings where a practitioner gets nirvana with realization of one’s innate mind – the pure self‐nature. It goes to prove that Buddhism is the teachings of practice for eventually becoming a Buddha, and manifests Buddha‐virtue by practicing not relying on verbal or literary communication in daily life. The Buddhist practice, having the purpose of attaining Buddhahood, can be classified into the exoteric and esoteric teachings. The exoteric practice, in general, is composed of a variety of practical methods such as Seon (China. Chan; Japan. Zen), prostration, invocation, sutra copying, sutra publication, precepts, repentance, vipassana, cessation and observation, etc. On the other hand, the characteristics of esoteric teachings, through the Three‐secret contemplation inclusive of mantrachanting or mandala ritual, lie in the correspondence of the practitioner with the Buddha in the mysterious realm of body‐secret, speech‐secret and mind‐secret. In this realm, accordingly, he/she realizes mandala, in which both the cosmic reality‐realm and the phenomenological world, as they are, become the world of truth. Likewise, the “Attainment of Three Mysteries” of esoteric Buddhism, available by mantric practice, is the way of becoming a Buddha while putting the teachings in practice during daily life. This paper aims at examining the Three‐secret practice of the Six‐syllable contemplation as a practical method of the Jingak Order. Prior to the research, it is imperative to comprehend the outline of general Buddhist practice, dharani, and the Six‐syllable Mantra devotion. Then we should look at the flow of doctrine and ideas of “Jingak Esoteric Buddhism.”

The belief in the Six-syllabled mantra shows differently as the forming and developing times and Buddhistic conditions of each country. Thus it was thought to be one way taking a look into each country's Scripture about the Six-syllabled mantra. Based on that, the study tried to examine dogmatic things and self-disciplinary systems on the related Scriptures in line with diachrony. That's why the dogmatic things and self-disciplinary systems have been inherited from India and China and changed. Following that, explored the doctrines of the underlying Scripture on the thought that the grounds of the changed doctrines should be come up with. The related Scripture to the Six-syllabled mantra is 「Karandavyuha」(大乘莊 嚴寶玉經) organized in India, whose time and place is uncertain, but original or Tibet translation is still available now. The original text brought to Tibet is found in mani bkah hbum. About 4C, in the reign of tho-tho-rignan-btsan, four treasures were come from heaven, among which this Scripture was included. In 40 years after that, they say four aliens came to teach the charity and offering on this Scripture. Also mani bkah hbum preaches on the origin and charity of the Six-syllabled mantra, which records the teachings of the Tibet's 5th King, Sron btsan sgam po (late 6C-mid 7C). 「Karandavyuha」 was translated in Chinese by Cheonsikjae(天息災) coming to China in 5th year of Heunggook, Song Taejong(980), who started to translate from the 7th year of Heunggook, and died in 3rd year of Hampyeong(1000), so which was preseumed to have been translated between 982 and 1000. About the Six-syllabled mantra, there is 「聖觀自在求修六字禪定」 preaching on selection, five Buddha's attainment and six principle's salvation of the Six-syllabled mantra, and attainment of Six paramitas, whose editor or original is unclear, but which is involved in mani bkah hbum judging from the text and abstract and epilogue, and assumed to have been formed before Won Dynasty in China. Available text at Korea is 「觀世音菩薩六字大明王陀羅尼神祝經」 which put together six-syllabled mantra arrangements, 「大明王經」, 自己觀音密呪觀念圖, 自己觀音密呪觀念說. And recent translations by Yongseong Baek Sang Gyu(白祥奎)(1864~1940) are three kinds of 「六字大明王經」, 「六字大明王經詩誦法詩誦法」, 「六字靈感大明王經」. At first, let's look at the dogmatic changes of the Six-syllabled mantra in these Scriptures.

Generally Esoteric Buddhism expresses the action of Buddha and Bodhisattva through a ceremony and also expresses the vac, citta and karma of Acarya through a ceremony. In Esoteric Buddhism a ceremony can be considered as a practicing sermon of Buddha and Bodhisattva and Acarya. Therefore, from the past they said "Esoteric Buddhism can not deliver the perfect Dharma if it isn't provided with both doctrine(theory) and ceremony(action)". We call it 'having both action and doctrine'. Esoteric Buddhism of this form was spread to various places and was developed with local specific character. It was developed based on the natural features and on the historical background of the region. Although Esoteric Buddhism of Japan and Korea share the historical tradition only Esoteric Buddhism of Japan preserves the tradition and Esoteric Buddhism of Korea was developed into another shape under the influence of Tibet and Mongol. Besides the tradition was not preserved perfectly but was passed on only in pieces of contents. At the age of modern times Jingak Buddhist order was established and with that Esoteric Buddhistic way of new shape was presented. In this study the relation of Esoteric Buddhism of Korea and Esoteric Buddhism of Japan with Nepal Esoteric Buddhism will be looked into by examining the form of the ceremony of Esoteric Buddhism of Korea before the new way of Jingak Buddhist order was presented in Korea and the real state of Esoteric Buddhism of Japan which authentically inherited the tradition of Esoteric Buddhism in Northeast Asia. However examining the whole Esoteric Buddhistic ceremony of the regions is not that simple, so I will roughly examine the contents focusing on Korean Esoteric Buddhism Vidhi, Japanese Jyuhatsidosidai krama and Gurū maṇdala puja. Because Esoteric Buddhism of Japan , Korea and Nepal were different in the route of spread, age and historical background we can say there is hardly any contents they have in common. Therefore rather than comparing Esoteric Buddhistic ceremonies of them I will find a similarity about the process of the development of the external procedures and find the meaning of it. The structure and the distinguishing characteristics of system of the ceremony. The first ceremony in all cases of the vidhāna is viśuddhavidhāna. Viśuddhavidhāna means doing viśuddha of Acarya oneself, viśuddha of maṇdala and viśuddha of bali. The way of doing this is different in each regions but the purpose of it is the same. Here we will examine the contents of Esoteric Buddhism Vidhi which has been handed down in Korea, Jyuhatsidosidaikrama in Shingon Esoteric Buddhism in Japan and viśuddhavidhāna in Gurū maṇdala puja in Nepal.

Nepal was the only country of establishing Hinduism as the state religion until 2008. Therefore, the activity of different religions was very restrictive because of Hinduism propensity of governmental policy. However, the religious activity in Nepal is coming to be free gradually due to the religious free law which is proclaimed with the collapse of rule of kingship. Christian is specially extending by geometric progression. The Open Doors, the international Christian group who helps persecuted Christians annually announces reports of the index to world-wide Christian persecution. According to those annual reports, Nepal is evaluated as one of the countries, together with China where the amicable environments about Christianity is quickly created. The Buddhist missionary activities and education are still staying to a low level, then need to make more spurt. Nowadays, along with the social and political circumstances in Nepal, religious situation is suddenly changing as well. In a sudden altered circumstances, Christianity is magnifying social and religious influences with rigorous attention to detail. Therefore, It is very important to try to critically observe their missionary strategies. This leads Dharma friends of us in Nepal to awaken stimulations to present about new countermeasure for Buddhist missionary activities. This research, in order to secure current of the times, will apply newspaper data, the various statistical data of Central bureau of Statistics of government of Nepal and verbal evidence of local experts.

불교의 가르침이 전해질 때 그의 문화도 함께 전해진다는 것이 공통적인 믿음이다. 역사적으로 봤을 때도 불교를 종교로만 받아들이지 않고 문명과 문화로 받아들인 것으로 보인다. 그래서 불교는 새로운 전통으로서 아시아 각국에서 자기만의 다양한 색깔과 자연에 따라 사회의 격변과 수정 속에 조금씩 변화해 왔다. 그러나 불교전통은 아직도 본래 그대로 부처님의 가르침과 기본적인 것을 지켜오고 있다. 본 논문에서는 특히 중세 네팔의 불교 수행을 소개하고자 한다.

History of medieval Nepal covers a long period of 888 years lying between 879 A.D. from the beginning of Nepal samvat to 1769 A.D. i.e. to the conquest of Nepal valley states by Prithvinarayan Shah the king of Gorkha. The period witnessed several changes in the country. Clash among the members of the ruling family in the center further weakened the country and they lost their hold in the administration experiencing the worst calamity of a civil war. Two new kingdoms i.e. the Khasa kingdom in the west and Simaraungarh kingdom in the south were established by the chieftains Nagraja and Nanyadeva independent from Nepal. And, the center came to known as proper Nepal or the Nepal Mandala. In order to get their strong hold in the administration the rivalry groups among the members of the ruling family seek help from the neighboring kings providing them opportunities to invade Nepal repeatedely. But, the Muslim invasion under Sultan Shamsuddin in 470 was the worst one. They plundered the country and burnt the three cities of the valley into ashes. Similarly, natural calamities like droughts, floods, snowfalls, thunder storms and the earthquakes caused the loss of innumerable lives. It is described that in the earthquake of N.S. 375 one third of the people along with the king Abhaya Malla was killed. To save themselves from these natural disasters it is believed that many Buddhist scholars left the place along with their belongings. Another major event of the period that affected the history of Buddhism was the visit of Shankaracharya. During his stay in Nepal he is said to have challenged the Buddhists and defeated them in debates. He forced the monks and nuns residing in the vihars marry and spend a household life. It is believed that he burnt many Buddhist texts, dismantled the caityas of the vihars. And, the Hindunization policy of Sthiti Malla finally stopped the spread of Buddhism at home and abroad. Besides these upheavals how Buddhism survived during the period will be interesting to look at. An attempt is therefore made here to introduce with some Buddhist Practices of medieval Nepal Mandal about what the Dharma practitioners in Asia seem to be less aware of and see whether this mode of existence can be helpful in blending towards globalization for preservation and promotion of Buddhist tradition in Asian countries.

회당대종사의 깨달음이나 수행체계와 같은 본질적인 문제가 진각종 개종의 인因이 되었다면 병病, 빈貧, 쟁諍과 같은 3고苦 해탈의 시대적 상황들은 진각종을 개종하는 연緣이 되었다. 전통적인 밀교와 더불어 회당대종사가 제시하는 이상세계인 만다라적 세상은 현실적으로 3고가 제거된 민주복지국가라고 할 수 있다. 회당대종사의 국가관 혹은 호국관이라고도 할 수 있는 진호국가사상은 분단체제의 극복, 다문화, 다가정이 공생하는 현재에 이르러 더욱 빛을 발한다. 회당대종사의 진호국가사상은 ‘진국鎭國’으로서의 복지, 교육, 경제, 문화와 같은 내부 신장을 꾀하고, ‘호국護國’으로서의 자주국방과 평화공존과 같은 상생의 동기를 추구할 때, 부국안민富國安民과 홍익인간의 단군 성지聖智를 세계 속에 구현하게 된다. 회당대종사의 불교는 자력교인 불교신앙으로서의 진각종, 법신 비로자나불의 당체설법을 듣는 밀교로서의 진각종이지만, 그 진각종은 자주성을 갖춘 국민의 자주국가를 위한 ‘진호 대한민국’의 진각종이어야 참다운 진각종이라고 할 수 있다. 따라서 회당대종사의 진호국가사상은 전통적인 불교 보살도의 실천행인 ‘상구보리’, ‘하화중생’을 ‘상구 평화통일’, ‘하화 민족구제’라는 오늘의 의미로 실천할 때 진언행자로서 대종사의 창종 원력에 보답한다고 할 것이다.

The cause of establishment of Jingak Buddhist order is enlightenment and practice system introduced by Great Master Hoe-Dang and the conditions of establishment is salvation from 3 Dukhas(sickness, poverty and conflicts). Great Master Hoe-Dang's patriotism or nationalism was to unify divided country, to make multi-cultural, multi-family existed society which is mostly emitting glow currently. The "Jin Ho Kuk Ka Ideology" of Great Master Hoe-Dang can be defined as social welfare, education, economy, culture which can expressed by 'Jin-Kuk' that plotted the internal structure and independent country and peaceful coexistence which can be expressed through 'Ho-Kuk'. While seeking these win-win motive, constructer of rich country and humanitarian Dangun's scared place would be incarnated in the world. Although buddhism that introduced by Hoe-Dang is Jingak Buddhist order which teaches self reliant buddhist belief, and which teaches teachings of Dharmakaya Vairacana as Vajrayana sect, but it could be only recognised as Genuine Jingak after it can be possessed by "Jin Ho Korea" belongs to independent country of the people with independent nature. Thus, Great Master Hoe-Dang's Jin Ho Kuk Ga Ideology while reflecting Bodhisattva's traditional vow of "Attainment of Buddhahood and help sentient beings" is "Attainment of peaceful unification and to help people". Through this only we can repay the debt of Hoe-dang master as mantra practitioners.

Hoedang was born 1902 eulleung Island in Kyungbuk province. Following he studied the Chinese classics as a boy, studied the modern sciences a youth. His eye for a world is a result of his hard work. He believed in the Buddhism in 1937, realized the social role of Korean Buddhism in modern times. He plan to formulate the new Buddhist system that was suited to Korean modern times. Because not only the Korean Buddhism contributed to the mind of Korean people for a long time, but also contributed to a political ideology, keep the tradition culture, etc. He suggested a many plan of Korean Buddhism in his articles. In this articles, he thought if Korean Buddhism in modern times had developed in a democratized country, it was divided into many Buddhist orders. The diversity in a Korean Buddhism was not division, it was development. He hoped the new Mahayana Buddhism corrected in this background. He formulated a plan of the union of political and economic supporters, and the union of Buddhist orders united many order's play. If this conditions had permitted, Korean Buddhism became a independent religion. Therefore, we know Hoedang was a pioneer that suggested a way of the Korean Buddhism in modern times, in situation from a foreign intervention and another religion were became prevalent in Korea.

본 논문은 부처님 당시부터 초기 대승불교까지 나타난 재가와 출가에 대해 간략하게 살펴보았다. 그리고 대한불교진각종을 창종하신 회당대종사의 재가와 출가에 대한 인식을 또한 살펴보았다.

This thesis briefly shows the life of lay practitioners and renunciant practitioners appearing from the Buddha’s period through the early Mahayana Buddhism. In addition, it examines the recognition of Master Heodang, the founder of Jingak Buddhist Order, regarding the two groups. The Buddha preached the completeness of faith, precept, almsgiving, and wisdom to the laity, on the other hand, the perfection of the precepts, samādhi, and wisdom to the clergy. Likewise, the Buddha's teachings were separately emphasized: the complete faith and charity for lay followers; the perfect samādhi for renunciant monks. Furthermore, even if the perfection of precept and wisdom was equally discoursed to the two groups, the contents of teachings were kept in a different shape and depth. It was attributed to their different goals to attain in conformity with their basic capacities. In this sense, it can be said that the realms of two groups were strictly classified, and their respective roles were underscored for the maintenance and development of the Buddhist community.

이 논문은 회당대종사(1902~1963)의 출가∙재가관의 사상적 근거를 초기불교사상에서 찾아보고자 하는 것이 목적이다. 그의 출∙재가관의 주요사상은 자주∙이원분립∙상보∙평등사상에 근거하고 있다. 출가와 재가는 자주적으로 이원분립하고, 두 존재 현상이 서로 상호 반영되어서 궁극적으로 평등한 법을 실현한다는 것이다. 그것은 일체 존재 현상의 상의상존의 원리인 연기법과 같은 것으로 볼 수 있다. 연기법에서도 이원성이 보인다. 그 이원성은 철학에서 이원주의를 정의하듯 이 두 가지의 원리가 존재한다는 의미의 원리-이원적 성격이 아니라, 일체존재 현상의 생성과 소멸의 두 가지 범주로 나눈 이원-현상적 원리를 뜻한다. 연기법이 무상無常의 이치로 상의상존하여 무아無我에 이르는 부정의 길로써 진리를 드러낸다면, 그의 사상은 자주∙이원분립하여 상보로써 평등에 이르는 것은 긍정의 길을 뜻하는 것이며, 진리로 귀일歸一한다는 점에서 연기법을 계승하되, 현실적인 삶 속에서 능동적으로 타개해나갈 수 있는 원리로 적용시킬 수 있는 적극적인 실천의 길이다. 따라서 자주∙이원분립∙상보 사상은 세속의삶 속에서 진리를 추구하는 재가불교의 정체성을 확립시키는데 매우 적합한 사상적 근거를 제공한다. 재가의 정체성의 가장 큰 특징은 출가가 모든 개인적인 ‘관계성’을 벗어난 입장에서 진리를 추구하는 반면에, 재가는 모든 관계 속에서 그 ‘관계성’을 품고서 진리를 추구한다는 점이다. 이 양자는 그 ‘관계성’에 대한 집착을 벗어나 청정을 목적으로 삼는다는 점에서 서로 다르지 않고 평등하다. 그러나 한국불교사에서 출가∙재가 간 관계의 흐름은 고려시대까지 ‘권위적 종속시대’라고 할 수 있고, 조선시대의 ‘비권위적 수용의 시대’를 거쳐, 근대에 이르러 ‘탈권위적 평등의 태동기’가 있었으나, 현대에 이르러 다시 ‘권위적 종속의 시대’로 회귀하는 경향이 보인다. 따라서 앞으로 재가불교의 진로는 탈권위적 평등의 확립시대로 전환하여 발전할 수 있도록 재가불교의 정체성 확립에 노력해야 할 것으로 본다.

This paper aims at finding in early Buddhism the doctrinal foundation of great Master Hoedam's thought on monks and laity. His central view on monks and laity lies on the doctrines of two separated entities living independently, and of their mutual complementarity and equality. As they live independently monks and laity are separate entities, but as they mirror one another those two ways of living ultimately actualize the law of equality. That can be understood as the principle of causation stating that all existing phenomena are mutually dependent and relying. Two entities also appear in the law of causation. Those two entities do not mean the existence of two principles, as in the dualism defined by philosophy, but the existence of two kinds of phenomena allowing the division of reality into the categories of appearance and disappearance. As it is based on the principle of impermanence due to mutual dependence and reliance, the law of causation reveals Truth as a Via Negativa that extends to the doctrine of no self. However in Master Hoedam's thought, as it is based on the doctrine of two separated entities living independently―understood as mutually complementary and ending in equality―, the law of causation also manifests the Truth as a Via Positiva. When actively applied in everyday life as a breakthrough making principle, that two folded approach of the principal of causation allows a practical return to Truth. As a result, the doctrine of two separated entities living independently, but understood as mutually complementary and ending in equality, can be appropriately used as the doctrinal foundation of the identity of the laity in quest for Truth in worldly life. Contrarily to the monks who pursue Truth beyond all relations to others, the laity pursue Truth in the very midst of relations to others. Nevertheless those two entities can be considered equal since they are both aiming at a purity which is beyond attachment to relation to others. When looking at the relation of the monks to the laity in the history of Korean Buddhism, the epoch until the end of the Koryŏ era can be called 'the period of authoritarian subordination', the Chosŏn era 'the period of unauthoritarian acceptance', and the modern times 'the period of emancipation from authoritarianism and of equality'. But the contemporary period displays a tendency to regress toward the period of authoritarian subordination. Accordingly, I believe that from now on the Korean Buddhist laity ought to make suitable efforts to assert its identity in order to keep progressing toward the period of emancipation from authoritarianism.

This paper examines Kyung-hung's thoughts and their historical meaning, based on his attitude toward citing the Lotus Sutra(法華經) in Muryangsu -kyungyunuisulmunchan(無量壽經連義述文贊) and Sammirokkyungso(三彌勒經疏). Kyung-hung considered the Lotus Sutra to be the Buddhist Scripture that portrayed the Pure Land as being reached by ascetic practices. In his view, the Lotus Sutra described the world as being embodied by the practice of the Bodhisattva purifying the land of the Pure Buddha. It did not seem that, like Won-hyo(元曉) or Eui-jeok(義寂), Kyung-hung discussed the definition of 'One Vehicle'(一乘) or explained how the good root(善根) was established. Instead, Kyung-hung's idea was concerned with Eui-jeok’s ‘One Vehicle’ in that he emphasized the accomplishment of the land of Buddha in the progress of Shamatha-Vipasyana(止觀修行) and considered the 'One Vehicle' to be wisdom. It is said that ancient Koreans were more interested in the life of this world than in that of the hereafter. There was a tendency to place emphasis on this world more than the next right after the unification of the Three Kingdoms(三國). Furthermore, Amita belief(阿彌陀信仰) or Avatamsaka thought(華嚴思想), of the middle era(中代) was strongly positive in regard to the land of the living. This historical context of ideation was connected to the thought to purify the land by Buddhist practice(淨佛國土思想) emphasized by Buddhist monks from Yogacara(唯識), including Eui-jeok, Kyung-hung and Hyun-il(玄一). Buddhist monks from Yogacara believed that practices could make the land pure and that the Pure Land would be the land of Buddha with eternal Buddha, as the Lotus Sutra said. In the early middle era, the Lotus Sutra doctrine, which Buddhist monks from Yogacara had established, enforced the Shilla's Buddha-ksetra thoughts as the Pure Land doctrine did.

It has been said that Transpersonal Psychology is the 4th psychology following humanistic psychology. And Ken Wilber has been a playing leading role in that part. According to his opinion, It is Integral Psychology that he admitting partial true of all the East & West Philosophy and combine each other. He experienced firsthand the Sön discipline and divided the stages of consciousness of human beings, he cognized that it was developed from the lower realms to the ultimate realms and was based on Vijñānavāda. So, I can say that the main substance of this paper is a comparative analysis of Wilber’s each stage and the eight-fold vijñānavāda theory. That is, Five-Vijñāna was The Lower Realms, Mano-Vijñāna was The Intermediate Realms, Manas-Vijñāna was The Higher Realms, and Ālaya-Vijñāna was coped with the causal region and The Ultimate Realms in the character of śūnyatā･tathatā･dharmatā. But, while the theory of Wilber’s development or evolution is conversion phased classification by translation and transfiguration, each the vijñāna of vijñaptimātra-vāda is not the stages of development but the classification of funtions of vijñāna, therefore, his each stage cannot be identical with each vijñāna. Even though, It have to do an in-depth discussion of the views of Buddhism & Transpersonal psychology, for the harmonized unification on Wilber’s viewpoint and for the acted as mediators between the East and the West in the true sense of the truth.