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The Buddhist Purification Movement among the fading Korean Buddhism under the Japanese colonial period was the major historical event for the development of modern Korean Buddhism as well as a significant moment of history for the Jogae Order, the major Buddhist religion of Korea. The movement was led by ideas such as Bhiksuni taking the leadership, exclusion of married Buddhist priests, folk or traditional Buddhism rehabilitation and modernization of Korean Buddhism. The Pros view the movement as a Buddhist Purification Movement, while the cons disapproved this idea. Above all, both pros and cons should be well prepared with their points of view in order to critique the other side; the pros should prove a specific ideology of the movement and its aim, and the cons as well should review the historical backgrounds and cause of the movement for further debates. It was during 1952～1962 when the movement occured. In 1952, Lee Dai hee, the Seon practicing monk, gave a proposing paper which requested the spare temples which only for most Seon practicing monks. Song man Am,the spiritual leader of Jogae Order accepted this request and even spurring its implementation this historical incident can be viewed as the start of the Buddhist Purification Movement, although the outcome was not successful. For a long period of time, some people viewed this to be the decision of the 1st president of Korea, Lee Seung Man, who planed the Buddhist Purification Movement. However, many people weren't so content with this idea and even worried that it ignores autonomy of the movement. The movement was concluded on April of 1962 by integrating the total religious order: both Bhiksuni and Deachio - the married monks - consented with new ideas the liberation on a memorial service was newly implemented; and executive organs of both parties equally participated too. The cause of this movement can be divided into the inner and outer case. One of the first inner causes was the political aim of President Lee Seung Man, who viewed religion as a way to gain votes; meanwhile, the president Lee himself who was also a Christian, believed that there was political suppression of Buddhism at the same time. However, other inner causes can be seen in both ideological and economical aspects. In ideological aspects, there was a strong belief among the most Seon practicing monks that the folk Buddhism should be rebuilt and reorganized, since its true ideology collapsed during the colonial era by Japanese. In economic aspects, it was against the farmland reform which withered financial foundations of every temple and took away places for the ascetic practice of monks and nuns. The main problems which existed around the modern eras' are the succession of the traditional Korean Buddhism. And here, the main point is how to view the Buddhist Purification Movement. If the main point is focusing on exclusion of the married monks, this type of view point or evaluation should go in presence; married monks and depraved monks should be eliminated from the brotherhood. These also include the ideas of purifying the Bhiksuni organization, which is also another aim of the Buddhist Purification Movement. The heritage of the Buddhist Purification Movement has shown both positive and negative sides of its effects. The positive side be followed as, awakening the traditional Buddhism in the religious body of Southern Korea, which inspires the importance of a clean and serene consciousness to monks, and resolves the identity crisis of the religious order, consolidating Buddhist cultural properties, and improvising the environment of Buddhist temples. The negative sides as follows: brought a cynical effect to the dautonomy of Buddhism, engaging the use of force, and focusing mainly on the Zen-centered education, while neglecting Dacha monks who sacrificed their lives for the Korean folk Buddhism, a lack of ideology, paradoxically providing priority to Christians. To activate the Buddhist Purification Movement, this movement must be a part of the Buddhist history. At the same time, advices as follows - gets ideologically prejudiced tendencies of the movement, and more active studies on the ideology in the Order, reorganize the history of movement for followers and disciples - which are also strongly recommended.

At the age of 21, the monk or Master Beak Yong Sung was handed down from his guru the master Sun-Gok. He spent his entire life preserving the teachings of his Guru. He strongly opposed to the Japanese way of changing Korean Buddhism, and asserting traditional Korean Bigu-buddhism. It was in 1926 when he asserted the two drafts of papers which expressed his firm belief. None the less, most of the press and media of that time did not take his efforts seriously. Yet, his efforts were estimated as the key role of traditional Buddhism and its maintenance; Korean Buddhism might have been vain less without his efforts and sacrifice. He than recommended the Jigea movement to his pupils. He also offered the ritual ceremony, while preaching in the Hea-in Buddhist temple. While even reorganizing and translating Buddhist rules in Korean for the mass. Unfortunately, his efforts were not welcomed in the past. It was because most monks were married or formed a family and it was impossible for monks to debate over rules under any circumstances. Therefore he chose to Dea-gak-gyo movement which could fix the whole paradigm of Buddhism. He organized the Deagakgyo Eushikjip and Sugea ritual ceremony as well. Around the last phase of his life, he handed down his teachings to one of his pupil, Dong San hea Il. Meanwhile some people viewed that the effort of his initiated, Dong San hea Il, was not significant under other circumstances. Finally, flame of the Buddhist Purification Movement flamed up again after the liberation of Korea from Japan and took over to Deachio-bigu, who played a crucial role in reorganizing the traditional Buddhism of Korea, until now. If there was no effort as such, justification of the Buddhist Purification Movement after the liberation might have been insignificant from the first moment. Thus, his influence to the modern history of Jogae Order of Korea is indeed great and influential.

Master Dongsan was born in a time when the Chosun dynasty was in great trouble. He preached about the birth of the universe which started in the beginning when the Dynasty nearly collapsed. At the age of 21, Japan's annexation of Chosun was finished. After 36 years' of having a colonial period by the Japanese, independence finally came to us. At around this time he advocated the purification movement to materialize Buddhist 'Gunbaekseo', which ordered him the last word. However, later the Korean War broke out and the nation fell into chaos. In the situation as such, he attempted to applaud teachings from his former masters, and led the purification movements and accomplished goals at last. He went through the chaotic time such as the 4.19 Revolution and 5.16 Incident in Korea. Still, he profoundly kept to the principle of Buddhism. He did not look about and made his utmost efforts to materialize Buddhist philosophy. Today, I sit comfortably on Bojelu where the master of Dong-San completed and preached what he has learned from the former master's Junghwabulsa. Whenever this moment seizes me, I naturally remember the day when I served for my maestro. I pray for the cherished memory of my maestro in front of the altar. In conclusion, I would like to finish my presentation with the hope of the Bum - Oh temple, my masters' place and cradle of Junghwa purification - would prosper gloriously now and forever.

Last century, there was a sort of revolution named as Jeng-Wha Movement within the korean buddhist order. This movement is occurred to make a clean sweep of japanese buddhist manners in the korean buddhism. Also the subjects are succeeded in going against the stream of secularism in the korean buddhism led to by modernization. In this respect, this movement can be characterized by the evolutionary and reactionary movement. In this paper, We did analysis and interpret the results of this movement. The findings are as followed. First of all, by this movement the korean buddhism have been subjugated to the korean government up to this day. Although this movement did contribute to the identification of Jo-order, the largest sect among the korean buddhist sects, this is result of the government-dependency by which this movement can clean sweep members of Dae-cher(帶妻) from the Joge-order. Second, this movement is a cause to give rise to the conflicts within the Joge-order in 1970s. Actually Jong-jeng(宗正), who are the only supreme and symbolic leader in Joge-order which have a tradition of zen buddhism, did have a important role in the process of this movement. During the 1970s, there is a series of the conflicts between Jong-jeng and Chon-mu-won-jang(總務院長), who is supreme administrator, and these was caused by this movement. Although Jeng-wha movement is actually ended, today the korean buddhism is situated in a crossroad in which the korean buddhism will be lied in the Procrustean Bed(modernization) or will remove the bed itself. After-all, today korean buddhism seem have a difficulty problem to resolve.

This paper is based on the studies of the Buddhist history and its purification movement that happened during 1980～1999. Korean Buddhism faced a major identity crisis by going through the 500 years of Chosun dynasty and the Japanese colonial era, followed to that. The purification movement after the Korean liberation was the effort to restore the true identity of Korean Buddhism. Jogae Order, one of the major religious order in Korea, sailed away in 1962. And it was able to survive through all the above historical hardship to possess a modern institutional order, though accompanied by an external support of the government. The 10.27 Bub-nan, the Buddhist incident that happened in 1980, spurred the Korean Buddhists and lead them to rethink about their historical bases; and the followers started to pay more attention to matters such as democratization of the religious order as well as reorganization of it. The Reformation Committee that sailed away in 1994 brought a democratic improvement to the religious order; and this democratic improvement was especially successful in the matters like its election system of a major position of trust. Also, the 'Gyo-yuok-won', the education center for Buddhist priests and the 'Po-gyo-won',the missionary work center, were established as a separate union, and now its level of position is equal to that of the executive committee. Thus, the above reformations are noticeable achievements for Buddhism education and Buddhist missionary works, and it also accomplished democratization of the religious order of the modern Buddhism in Korea. However, the conflict inside the religious order that happened in 1998～1999 showed the limits of the 1994 reformation committee's institution. In other words, it well showed that the purification movement as well as the reformation of the religious order should be accompanied not only by an institutional improvement but also by a paradigm shift of the members.

The teaching of 25 class is called upāya(方便) of dhyāna and prñjna. The more discipline progresses, the deeper one comes to understand the teaching. With the depth on depth he understands, one could find the reason why the teaching is classified into two group, Interpretation of phenomenon(事釋) and Interpretation of noumenon(理 釋), and the latter into four teachings(四敎) and three insights(三觀). The teaching of 25 class is called distant upāya(遠方便) or outer upāya(外方便), because it is considered as the prior acquisition before the practice of samatha-vipassanā But, if the mind is kept under control, there is no necessary the classification of inside and outside upāya or near and distant. That is to say, there's no difference between inside and outside upāya. It's worthy of note that all they are just upāya in the practice. The teaching of 25 class makes mind and body harmonized so as to the both favorable begin and practice the samatha-vipassanā Because the teaching makes it possible the stability, self-control, positiveness and concentration of mind. Consequently, It is essential not only as a preparation and the prior practice to favorable beginning for samatha-vipassanā, but also as an indispensible upāya in the main practice to keep the harmony of mind and body through eliminating evil passions and worldly desires of discipliner.

First of all, Buddha in Ānapāna Sati Sūtra(安般守意經) begins with a disciple who visits a quiet place and practices breath to stabilize his mind. This scripture's breathing meditation let one be in a condition by concentrating on unifying one's mind that can not be disturbed and Vipaśyanā means watching over oneself and obtaining the wisdom through unifying one's mind. According to the training method, it is helpful to expel anxiety and restore stability in mind for the counselor to take deep slow breath with the client together. Thus the breathing method in Ānapāna Sati Sūtra is the basic of the Seon practice.

Today, as a result of medical technology, views on death have changed. Conventionally when the breathing and the beating of ones heart stop, it was considered as dead. Once such essential functions stop, immediate breakdowns in all other organic systems follow. This meant when one came close to death, it was appeared as a complete death of that individuals entire body to the observers. Within the current few decades, this kind of common view has been challenged by the development of machines to artificially maintain body organs. Use of such machines put an end to the breakdown of both breathing and heart beating at the same time. This kind of situation is commonly found in the cases of almost every patients receiving concentrated medical treatment. These patients are getting artificial pressure from various mechanical devices. A complete breakdown of the entire body organs is the basis of the conventional view on death. But if it doesnt involve all the organs of the body, the question is that functioning of which organ plays the main role in deciding the time of death. In problems regarding brain death, Buddhist beliefs also show accordance with the brain death and this can be illuminated through various concepts in Buddhist beliefs. For instance, human philosophy in Buddhism related to the concept of selflessness no doubt supports the idea of organ transplant. Confucian idea of human body have dominated the root of Koreans minds and values for a long time and many positive elements can be found in their own way however they, can also be seen as hazards particularly regarding brain death and problems associated with organ transplant. To overcome various existing elements of hazards at a principle level, an introduction of new values were suggested. The idea of mercy in the Buddhists ethic was presented for that. The fundamental mind of Buddhism lies in the thought of removing pain. Illness is perhaps the most painful of all. Therefore, in this paper the organ transplant will be seen as a positive solution to remove illnesses at a fundamental level.

This study aims to explore how to punish claimer of false opinion who has intention of splitting saṃgha in the Vinayapiṭaka. If a false opinion said by a bhikkhu is in danger of resulting in division of saṃgha, saṃgha attempts to advise him to give up his false opinion three times with kamma. Notwithstanding this advices, if the claimer will adheres to the false opinion, he is punished with saṃghādisesa from saṃgha. In kamma, the bhikkhu who is guilty of saṃghādisesa is deprived of his many rights as a bhikkhu, and has to live in confinement for a certain period. Moreover, he is under control of the 94 restrictions such as the prohibitions on imparting the full ordination and guidance, taking charge of a sāmaṇera and admonishing the bhikkhunīs. He is under control of many restrictions and is degraded to a lowest position in living of saṃgha. Those penalties is imposed on claimer of false opinion having no intention of splitting saṃgha in the same way. But, basically, there is a important differentiation between punishments of them. the bhikkhu who is guilty of saṃghādisesa can participate in uposatha and pavāraṇā, and share of anything be offered by believers, because he is not deprived of his position as bhikkhu.