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Kakhwangsa, the first modern came from the thought of 'Total Buddhist center,' which aims to attain the approval as a main office of the Won order in December, 1909. Appearing in 1908, Won order could not have approval, but Kakhwangsa was found in Oct. 1910; its function as a main office was hold, and it started as a dissemination center. However, it was not considered much at first because of the promise of Jodong order, Limje order movement, and enforcement of temple law. At that time when temples and dissemination centers were absent in the central Seoul, Kakhwangsa was important. As the Abbot meeting as a Buddhist representative appeared in May, 1912, Kakhwangsa identified itself as a central dissemination center, and gradually became the main center for Buddhist work. It added the function of Buddhist management as the headquarter of 30 main temple was located in it in 1915. After 1924, the central offices moved into the building of Boseong, Kakhwangsa maintained the function of pure dissemination. It became as a main center since 1927, thanks to Kim, taeheup who was a missionary and dedicated himself to dissemination, lecture, and founding of Ilkyo school. The real change of Kakhwangsa was its moving and new construction in present Jogyesa in Oct. 1938, which was closely related to the unification movement of Buddhism. Before that, Buddhists thought of the decline of Kakhwangsa, and decided to its new construction, but failed. The change was made when its construction was related with the representative center of Buddhist unification movement since early 1937. In early 1937, the determination of plan about Kakhwangsa was into action. At last Oct. 1938, new construction of Kakhwangsa was completed, and it moved as a meaning of unification movement. Furthermore, it changed its name as Taegosa in July 1940. Behind that existed, the succession of Taegobow and the plan for Buddhist unification movement. It means appearance of Choseon Buddhist Jogye Order. As the office of Jogye order was located in Taegosa, it played its management role of main temple. This paper examined the dual characteristic of Kakhwangsa, dissemination and management, as the first modern dissemination center. The both element were important at that time, and the status and historical meaning of Kakhwangsa cannot be reduced.

The motive of Master Baek, Yongseung's public dissemination is four-fold. First, new reflection and critical consciousness about the power and activity of other religion; second, popularization of Seon Buddhism; third, recovery of tradition of national religion; lastly, contribution for national independence movement. Master's specific activities for each are as follows. First, that Master made a lay house dissemination center out of temples in existence is the beginning of modern city dissemination. He established a dissemination center at 211 Kaheydong, and practiced Seon Buddhism, the effects of which was considerable, Second, Master took office as a managing president at the Choseon Buddhist Limje Order Central Dissemination center(朝鮮佛敎 臨濟宗中央布敎堂) and devoted himself in public dissemination. the organized and structured dissemination activities in the traditional Korean Buddhism were made by the Choseon Buddhist Limje Order Central Dissemination center; After three years of activities, it acquired 3,000 members, which means significant result in terms of the Buddhist numbers at that time. Third, Master's public dissemination activities based on Daekaksa. His late activities were mainly made at Daekaksa. He practiced various methods such as paper, children, meditation here and it was also the basis for dissemination abroad. Fourth, He was the first who got interested in dissemination abroad. He determined to take action, and constructed the Daekakkyodang in Manchuria. He bought a great deal of land, and gave Buddhists support for living, and it later became the basis for independence movement. Last, Master founded Sunday school at Daekaksa for future Buddhism; Conducting a variety of work, he made great effort for dissemination for children. The biggest problem in his public dissemination was finance; Master tried to manage of a mine, but failed. It is undeniable that Master's city dissemination has had many effects in Korean Buddhism in the present.

This paper aims at studying the developmental course and historical condition of Buddhism both in Korea and Japan, and, after Korea opened in 1867, at thinking into missionary work of Buddhism in Korea centering on Jeong Toe Jin Jong Dae Gok Pa (a branch of Buddhism) influenced by Japanese Buddhism. It has been said that politics, economy and society between Korea and Japan was actively exchanged from old times. The religious exchange between two countries was fully made progressed at that time, too. Based on these historical facts, Buddhism in Baekjae Kingdom (Korean Buddhism) must have been introduced to Japan in the middle of6th century. At the same time Confucianism is believe to have been handed down to Korea peninsula. Meanwhile, Japanese's religious mission was not begun until modern times. At the end of 19 century Japanese missionary work abroad was begun, which was basically related to Japanese colonialization of other countries as well as Japanese emigration to other countries. Thus, in colonizing the Korean peninsula, Japanese other religions including Japanese Buddhism began to influence Korea religion by a mean of colonial policy. This phenomenon was produced in the course of starting substantial transitional policy from ideological aspect of modernization of Japan called Myung Chi Yoo Shin (revitalizing reform of Japan). The revival of new theocracy under the controlling system of the unity of the religion and politicsresulted in suppressing and even expelling Buddhism for the first time in Japan as the policy of Pea Bull Hwea Seok, which means "Oppressing Buddhism". Thus, as a way of alleviating this serious condition, social and patriotic function of Buddhism was being emphasized and the relationship between Buddhism and the power of the nation should be established. Besides, Buddhism should be proceeded in cooperation with the governmental policies. The Japanese government needsreligious assistance in order to colonize other countries. For completing this goal, the occidental policy like the religious invasion in advance was modeled for Japanese pattern of colonization. Thus, as the western world did, Japanese government introduced religion to Korea in order to invade and colonize the Korean peninsula. So, Jeong Toe Jin Jong Dae Gok Pa was also included to this policy. To use their Buddhism was a part of planning to weaken Korean resistance to Japan by the use of the religious power as well as was a way of Japanese economical and political invasion into Korea. Korean Buddhism from at the end of Choseon Dynasty to the Japanese colonial period, however, was being widespread without the restrictions. That is, it is called the transitional period or the period of modernization. The western culture and thought became not only a means to dismantle the feudal system like the national isolation policy and closed hierarchical system but also a chance to initiate new current consciousness and bring about many changes. So, the change of Korean Buddhism was natural to be influenced by the missionof Japanese Buddhism in Korea. This tendency was brought about by the factors home and abroad as well as the characteristics of Korean Buddhism itself. Of these factors, the relation between the condition of Buddhism at the end of Choseon Dynasty and the governmental power of Japan, which entered the Korean Peninsula, was the most important factor. The strength of Korean Buddhism at the close of the Choseon Dynasty was weakened by the oppressing policy of Buddhism. Japanese religion started to infiltrate into the Korean peninsula at the very this moment. Of these missionary works, Buddhism was the most powerful one. In 1985 the regulation "DO NOT ENTER THE CAPITAL OF THE CITY" was removed by Japanese monk's mandatory request and the policy of oppressing Buddhism was also weakened. This brought to startling impact on the world of Korean Buddhism and made the Korean monks be awakened. Besides, this gave them the opportunity of waking up their consciousness of Buddhism, so that they makes themselves be active and do productive activities in the world of Buddhism. In the course of modernizing period, we have to reflect on timid preparation for the activity of introduction Buddhism to Korea. And when historical incidents were brought out, we were not able to think about how to solve these difficulties, except believing Buddha teaching. The 21st century is the age of exchange between Korea and Japan and the exchange in the religious field will be furthering. All we have to do is to reflect the past for spreading and exchanging Buddhism, and in details study about the situation of it home and abroad at that time in order to help new exchange between two countries. In solving the problems mentioned above, they believed that following the scripture, Buddha teaching is more important. Religion goes beyond the national boundaries and beyond the things regarding human beings and becomes cosmic. Therefore, if Buddhism possible to be preached with a merciful heart including the truth, I have no doubt that new religion suitable for culture and feeling of mission field will be developed and enhanced.

This study will try to search for new paradigm of Korean buddhist missionary activities at cities in Korea. To achieve this purpose, we did critically examine the old paradigm during 20 century. Through the critical review, we found that it has a large blind spot. The slums at cittes is the case. Therefore the problem caused by this fact is what it limits the development of buddhist missionary activities at cities and cannot justify its activitiy itself. To overcome the problem, firstly it is necessary to shift the old paradigm set up by modernization program. Especially it subjugates the privativation of religious activities induced by modernity. In stead of it, we must return to the origin of buddhist missionary activities, namily the spirit of JENBEMSENAEN(傳法宣言). Afterall. it is necessary to constitute the new paradigm of buddhist missionary activities at cities in Korea. The Building of new paradigm requires several conditions as followed. First, we should restucture the ideas of buddhist missionary activities at cities concided with both the sprit of JENBEMSENAEN. Secondary, we must understand the social surroundings in 21 century and engrave the currently mind demanded for Korea buddhists to participate in social problems. Thirdly, it is necessary to shift the way of thinking about the buddhist missionary activities. Now, the focus of buddhist missionary activities at cities in Korea must retutn to the urban poor. Forthly, we have not a interest in growth of urban temple but we should break the routine of the buddhist missionary activity and pursuit more to diversificate the activities of each other temples.

According to international interchange, cultural and religion interchange are brisking at the same time. Also, interest of Westerners is growing as Buddhism, an Eastern tradition religion, is begun to know in West. Buddhism is probably the fastest growing spiritual tradition in the Western world. More and more people are coming to realize that in rejecting the religious beliefs traditional in america society they have thrown the spiritual baby out with the unreasonable bathwater. Some people are turning to Buddhism as a way of rediscovering the human and spiritual values so lacking in the break consumerism of our times. The West first began to become aware of Buddhism sa something other than a form of heathen idor-worship in the nineteenth century. But most of westerns who visited the Buddhist East took a mainly scholarly interest in the subject. International propagandism is process that deliver about social tradition, thought, sense of value, and belief system etc. International propagandism process receives border or fair restriction by cultural racial difference, various religion form of existing, social environment, political special quality etc. In order to overcome this restriction and success to Buddhism missionary effectively must study various access propagation method. In this studies, I wish to analyze access method that emphasize propagandism strategical approach and propagandism main group approach. The propagandism strategical approach means various strategic method that can informs Buddhism, and derives interest and embraces to Buddhism furthermore to foreigner. The propagandism strategical method can classify in following six types. ① Buddhist cultural method ② educational method ③ holy place method ④ Scripture translational method ⑤ social developmental method ⑥ politics strategical method etc. The propagandism mainly group approach is method that classify via subject or group that unfold propagandism activity. The propagandism mainly group approach can classify in following five types. ① The individual propagandist dimension ② the small scale organizational dimension ③ the singleness Buddhist temple dimension ④ The Buddhism sectarian dimension ⑤ the national dimension Activity of Korean Buddhists in America area is recumbent than Buddhists that go crossing in the other buddhist country. It was known as that about 100 Korea Buddhist temples or connection group and about 130 priests are acting in American whole area until end of 2002. But, because migration is lively, it is the difficult matter to confirm number of priest and groups which is acting in the United States of America exactly. To activate international propagandism, should develop various propagandism method and support so that may can apply adaptively in local situation. International propagandism has depended on private effort so far. From now on, international propagandism must support systematically in religious order dimension. To ready this support plan, we must study deeply American Buddhism actuality and propagandism environment.

This paper is to consider how Buddhist Saṃgha cope with the troublesome bhikkhu, or the claimer of false opinion, focusing on the ‘rule for being made to give up false opinion’ and the ‘kamma for being made to give up false opinion (pāpikāya diṭṭhiyā appaṭinissagge ukkhepaniyakamma)’. As a result of this study, we know that Buddhist saṃgha is try to settle a dispute through dhamma-saṃghakamma, or “a lawful council of saṃgha”. At this council, saṃgha attempts advices of the three times toward the claimer of false opinion. Notwithstanding this advices, if the claimer will adheres to the false opinion, he is punished with asaṃbhoga from saṃgha. He cannot any longer equally to enjoy āmisasaṃbhoga and dhammasaṃbhoga with the Bhikkhus of saṃgha. Moreover, he is under control of the eighteen restrictions such as the prohibitions on imparting the full ordination and guidance, taking charge of a sāmaṇera and admonishing the bhikkhunīs. Buddhist saṃgha requires repentance through saṃghakamma from the claimer of false opinion, and if this advice is not accepted, saṃgha imposes powerful punishment on him. If he wants to return to saṃgha, he needs to give up his opinion. And, if he informs to saṃgha his own will that give up the false opinion, he can return to saṃgha through saṃghakammma.

The Śākyamuni Buddha may have permitted monks to eat meat under very limited circumstances. There are three instances in which meat may be eaten: when it is not seen, not heard, and not suspected. The Buddha and monks got their food either by going on donations or by being invited to the houses of their supporters and in both cases they ate what he was given. In early Buddhism we should be remember that the First Precept prohibits killing. It also makes anyone who causes another to take a life equally culpable. Eating meat is the cause of killing animals and it is clearly a violation of the First Sila. Why do Mahāyana Buddhism advocate vegetarianism? The main reason is maitrī-karuṇa(compassion), and because we cannot bear to eat the flesh of living beings. The Mahā-parinirvāṇa Sūtra tells us that if we eat the meat of living beings, we are destroying the seeds of compassion. And In the Laṅkāvatāra Sūtra says, how can the Bodhisattva who desires to approach all living beings as if they were himself and to practice the Buddha -truths, eat the flesh of any living being that is of the same nature as himself? At the conclusion of this study, I say that practice of compassion and mercy toward all beings in the world must necessary lean on Ahiṃsā(non-violence) and vegetarianism.

The objective of the present study is to examine the cause of denying sexual behaviours and how to practice Abrahmacarya-virati-śīla(不婬戒) centering on Brahmajāla Sūtra(梵網 經) and it's commentary. The main contents of the book are as follows. The cause of denying sexual behaviors is the absence of mercy. It is clearly manifested by the phrase,If a Bodhisattva raises sexual desire to all people and have them commit adulteries mercilessly on animals and on their mothers, sisters and relatives, this is the Bodhisattva's most serious sin of Pārājika(波羅夷罪)." Second, it is because sexual behaviours is the source of all kinds of pains. Sexual desire, which arrests human beings with attachment and binding, tempts people so powerfully that they even recognize agonies from the sin. Third, it obstacles true awakening. Fourth, it is the origin of life-death transmigration. The fundamental factors for people to continue transmigrating in the Six Gati without breaking away from the karma of life and death and suffering from painful life are minds of birth and death, among which sexual desire is strongest. Such sexual desire causes attachment by binding our mind and hinders awakening by disturbing tranquil heart. As for alternatives to practice the Abrahmacarya-virati-śīla (不婬戒), first, the reason that sexual behaviours is the most serious sin in Brahmajāla Sūtra is because of the absence of mercy rather than the wickedness of sexual behaviours itself. Thus, the spirit of mercy must be attained through practicing all of Buddha's teachings. The second method is the meditation on the uncleanness of the human body and the meditation that all things are impermanent. The third method is to abstain from drinking and to stop eating five hot vegetables(五辛菜). Both of these two fall into the 48 light sins(48輕 戒) specified in Brahmajāla Sūtra. Alcohol is a major cause of committing adultery. Various kinds of drugs and hallucinogens are in the same category. The five hot vegetables refer to such kinds of vegetables as green onion, garlic, wild rocambole and leek. Then these are taken, they stimulate sexual desire, and strengthen pita, one of physiological factors causing excitement. Therefore, disciplinants must be forbade from the five vegetables. Practicing these Abrahmacarya-virati-śīla requires not only discipline but also the improvement of social systems. Legal regulations must be applied to pleasure-seeking businesses that foster adultery, employment agencies that commit crimes by lawful means, decadent advertisements in newspapers and magazines, etc. In addition, strict control and punishment must be inflicted upon human traffics, rapes and sexual assaults. Furthermore, desirable sex education should be conducted for the youth so that they have and practice sound sexual morality. In particular, it is necessary to exert edificatory efforts to promote sound moral culture for young peoples by practicing Buddha's virtue and mercy in Mahāyāna Buddhism.

This thesis is concerned with how to acknowledge and overcome hindrances revealed in practicing of Seon, in Su-sim-seong-ro (修心正路) in the 7th volume of 『Yong-seong Jeon Jip』(龍城全集). While the other works written in Chinese, it is written in Korean, so more convenient to Korean Seon Practicer. It is 10 kinds disease of Ganwha(看話10種病) in Ganwhagyeoleuron(『看話決意論』) of Bojo-jinul(普照知訥), and Gujamubulseongseolganbyeongron(『狗子無佛性話揀病論』)[abbrev. as ganbyeongron(『揀病論』)] of Jingak-hyeasim(眞覺慧諶), and 50 kinds of Ma-gyeong(魔境) in 『大佛頂如來密印修證了義諸菩薩萬行首楞嚴經』[abbrev. as 『Śurāṅgama-sūtra』(『楞嚴經』)] that I referred to in this paper. While Bojo-jinul and Jingak-Hyeasim focused on 10 kinds disease of Ganwha, and Ma-gyeong(魔境) is focused on in 『Śurāṅgama-sūtra』(楞嚴經), Yong-seong synthesized both of them. He, however, made no mention of Sik-eum(識陰) among Five-eum(五 陰). And Ma-gyeong(魔境) of 『Su-sim-jeong-ro』is condensation for beginner, of that of 『Śurāṅgama-sūtra』. Among of the reason, it may be caused of his old age of 59 years. Therefore, we can conclude that his work is written for the beginner in Seon practice. There is no difference among Ji-nul, Hyea-sim and Yong-seong in the kinds of hindrance in Ganwha. We could make discrimination Ji-nul from Hyea-sim and Yong-seong. The former just enumerated the kinds, but the latter attached their own opinon and that of ancient Seon Masters. Ji-nul and Hyea-sim, in common, took Hwadoo of 'Moo(無)' as an instance, while Yong-seong did not set bounds on Hwadoo and emphasized the unity of method in practicing. Yong-seong, the Seon Master, is one of the propagandist of Modern Buddhism in Korea, who rewrote Buddhist Seon script in plain Korean language. He made it possible expanding the boundaries of Seon Practicer and regional limitation.

Thoughts of Nāgārjuna(龍樹)‘s prajñā was introduced from India to China, and main theme that is nondual phenomenal-identity was developed by many masters in Sui(隋)․Tang(唐) dynasty. They applied the theory of phenomenal-identity(相卽) as the base of their thought systems, and organized doctrinal systems of their order. Two propositions, called by ‘Mortality is Nirvana(生死卽涅槃)’ and ‘Affliction is Bodhi(煩惱卽菩提)’ are not regard the ideal and the actuality as dividable things, but it should be recognized as Nondual equality(不二平等) of Mahayana buddhism. Chih-i(智顗, 538-597) is influenced by Nāgārjuna's thoughts, and he unfolded his thoughts in China that called 'Phenomenal-Identity' as the central figure in his teachings. Further, he established the theory of Immanence(具) from the theory of Phenomenal-Identity in a position of perfect teaching(圓 敎). He preached a essential nature(本具) that is inter-inherence as crossing each other, and he expanded his thoughts to the doctirine of ‘Three dogmas is complete combination(三諦圓融)’, ‘Ten world is Inter- Immanence(十界互具)’, ‘Three thousand things are in a concentration mind(一念三千), and he brought to perfection as One is all, all is one(一卽一切) after all. Identity(卽) make unification a general conception of relativity, and meaning of crossing(互) each other is principal that make the distinction possible to equalization over the independent which have two concept of relativity. In these sense, Master of Chih-i's teaching and his thought is similar to unhindered practices(事事無碍) in The theory of Hua-yen(華嚴學) that is influenced by the thoughts of Nāgārjuna. In conclusion, T‘ien-t'ai Chih-i had completed the theory to open and reveal(開顯) in his life on basis of theory of Nondual Phenomenal-Identity that is taught in Mahayana Sutras. It can be said that his teaching affected in eastern-northern Asia absolutly as the theory of practical disciplines that stand for both teaching and meditation(敎觀雙修).