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This study attempts to generally examine youth propagation in Korean Buddhism under Japanese colonialism. Yet, it does not attain its original goal because of lack of resources and ground for studying propagation. Using the first resources appeared in the Buddhist newspaper and magazine, a general summary of youth propagation at that time has been done. For generalization and characterization of youth propagation, the resources of general propagation should be analyzed and divided and studied beforehand. Since present study is in a low state, this paper has some limit accordingly. The propagation and youth propagation in the 1910's were not active. Especially youth propagation hardly existed. After 3.1 Independent Movement and Buddhist reflection, propagation stated to be considered in the 1920th. With this background, general propagation began to be active. The youth propagation, however, could not develope with its own purpose. It had expanded in many temples under the name of Choseon Buddhist Association for Youth was built in Seoul in 1926, and became a Buddhist representative for youth. Choseon Buddhist Association for Youth conducted many activities such as public information, nursery -tale contest, speech contest, relief the poor, contest for songs and dancing, and contest for play, etc. Yet, After late 1928, it gradually decreased. Since then, there was nothing like Choseon Buddhist Association for Youth that had a nation-wide activities. Further study needs to deeply analyze the contents of Boy's Buddhist Association, Girl's Buddhist Association, and Sunday school, and generalize the modern youth propagation. With that efforts, it is possible to examine a general picture for modern Buddhist propagation.

The resource of Master Back, Yong-seung's youth propagation was very small. Nevertheless, the reason for making the theme of the seminar Master Yong-seung is that his activities for youth propagation means the starting point, so it should be examined. Therefore, the theme of this year was decided as Master Back, Yong-seung and youth propagation. This paper intends to examine Master Yong-seung's childhood, his activities for youth propagation, and the meaning of writing children's textbook in Daegak-kyo. First, Master Yong-seung's childhood was dealt with mainly the years before becoming a monk, without looking into general matters as a youth. After becoming a monk, he was dedicated to practice, so any problem as a youth did not appear. Only the resources in Er-rok(Words) , written before becoming a monk, was mainly examined. Next, the resources of foundation of Sunday school, and the article of last day of the lecture series Avatamsaka-sutra were analyzed. Finally, it makes a summary of Master Back, Yong-seung's youth propagation by reviewing the children's textbook in Daegak-kyo.

In 1997, 'The Bureau of Missionary Activities' presented it's ten years program(period 1996～2005) <Blue print for propagation> and <Five year plan for development for jogye order>, which included youth program. The highlights of <The Youth Program> have been emphasized on the following three items. First, the schools where there are many potential youth who can be Buddhists are. Second, on educating group of teachers for the propose of leading youth. And on third, On developing proper program and a reference materials should be presented to embrace Buddhism youth and the teacher. <Blue print for propagation> tried to find a solution to carry out the plan for this program by jogye order according to annual of the youth program the following have been carried out to our satisfactions; The year in 1996 <Blue print for propagation> was declared as <The buddhist youth year> and established <Paramita Union for buddhist youth> and suppord buddhist youth guoup and promoted their activities. After 1997, <Paramita Union for buddhist youth> take full charge of the propagation, and <Blue print for propagation> helped organization, and study and training of <Nation wide buddhist teacher's association> and support and cooperation with group of teachers whose activities are to realize and implement the ideas of the buddhists schools. And periodically <Blue print for propagation> holded seminars for proactive activities for missionary works, developed referen! ce materials for youth programs, conducted survey of the religious actitude of the youth Reviewing last decades, the plan for this program by jogye order didn't have the desired effect because of the supports made only to the organization and change of the environment. And it left problems to be solved; they are inconsistency, need forts to continue the activities, need more effective organization of the work. As <Blue print for propagation> and <Five year plan for development for jogye order> coming close to the end. We presented a new ten year program (2005～2014) in 2005 named a <Propagation Vision> to prepare for new decade and presented a policy. According to <Propagation Vision>is a system that connect centeral organization with the field strengthens abilities of people of every class and revitalizes system to various field. This system is like a perfect nets, which will work perfectly for our purpose. <practice plus propagation> in the <Propagation Vision> is a propagation, which must start from a compassion that youth or each class whether convert of not must be embraced with it, and considered as 'Part of Me' one. This kind of propagation is not an external induction of motivation is but an internal, so highly motivated and interested passion which is spontaneous and competitiveness of the society, this must be spreaded more widely.

Purpose of the thesis is that looks around about youth mission of Korea Youth Edify Buddhist Association(KYEBA), and then that brings up problem and improvement method. The thesis is literature study and that be used the related data from KYEBA, Ministry of Culture & Tourism(MCT) and The national council of youth organizations in Korea. KYEBA practices the basis doctrine of true what Buddha said and guides strenuous exertion of young Buddhist priest. Therefore purpose of KYEBA is that brings up reliable youth by a sacrifice and service-these are Buddha's thoughts-for accomplishing of human ideal and nation. Number of the members are 47,924 and members of youth are 46,724 leaders are 1,200(standard to Oct. 2004). And KYEBA be composed 15 branches and 5 societies. In case of entrusted establishments from government or local authorities foundation, it manage Daejeon Youth Volunteer Center to Daejeon branch, Chungnam Youth Volunteer Center to Nonsan society, House of Boryung Youth Culture to Boryung Society and Jeju Youth Patrol to Jeju branch. Also it manage the youth private library of district(total 3 libraries) and the child care center of district(total 4 centers). And KYEBA be in business such as youth leadership academy, national youth's contest on traditional culture, culture experience with foreign worker, strenuous efforts movement of our culture, voluntary service, management of Buddhism youth commission, supporting business for handicapped person, manners school, watching activity of youth harmfulness environment and etc. Also it develop education business of youth in local community. Today government, religious or youth organization intervene positively for brings up health and sound youth. Therefore Buddhist society present problem and improvement method about identity of KYEBA. Composition and content of the thesis are the follow. First, it arrange and consider concept of youth by general, legal and Buddhism's concept. Second, it consider mission situation of KYEBA. Third, it consider problem and improvement method of KYEBA and their business, and common problem of Buddhism. Forth, it present improvement method of KYEBA's business, common problem of Buddhism and every kind participation program of government policy. Fifth, as conclusion, it arrange major contents of the thesis by general analysis and examination.

Paramita-youth Buddhist Association of Korea is born in the middle of 1990's, when our educators and Jogye order of Korean Buddhism were under changes and revolution. Since it was established, Paramita has engaged in many different kinds of activities such as participation of adolescent cultural development, planning and making materials for missioning young people to fire up its missionary work. As a result the association won the 7th "grand prize for Adolescent Guardianship, Korea" last year. Availing itself of the gathered momentum, Paramita grows so rapidly on a large scale. This year it has been elected "Director of Council for the Protection Adolescent Association". However, young people's concern for Buddhism does not give us entire satisfaction. So we, Paramita, need to try harder to provide young people with immaculate world(淸淨世上). To cope with this situation, in my opinion, we have to rediscover the value of the importance of missioning of young people and prepare suitable and trendy program for them through building up mutual cooperation with other related organization. To understand and lead them to a right path, We heartly devote ourselves to exact analysis of environment of adolescent missionary works to produce young leader of Buddhism as well as to come up with many original programs. Therefore I strongly suggest two things. Firstly, secure the certain percentage of budget encouraged by the supporters of young buddhist missionary work. Secondly, precede concerns and thoughtful consideration of Jogye Order and other buddhist related groups.

This study aims to reconsider of women‘s position in increasing number of religion circles specially in Buddhism, which is concerned with women's status in these days. As you can see, the women's position this era has been put higher position than any other period. Furthermore, this trend is coming out in religious area and in case of Buddhism, we are able to take Buddhist feminism. The main issue of Buddhist feminism takes place in ‘Women in Buddhism’ for instance, we persecute the real situation of women in the past time and suggest the view of women's position and rule later on. Then, is there any problems with that? In according to Émile Durkheim, religion inflects all-kinds of social aspects and it also keeps and succeeds to present customs or cultural forms. In according to his view, all kinds of religion should consider the reality ahead. In other word, when we talk about women in Buddhism, see need to consider the reality of Indian-women in those day. Thus this research is supposed to think about women in India as a proposition before dealing with women in Buddhism. Especially Buddhism is based on the Brahmanism society which neglects women and there were more than 50 percent bhikkhu from Brāhmaṇa in saṃgha, then it is certain that there are Brahmanism and Hinduism views of womanhood in Buddhism women's view background in Śākyamuni and later. Among existing materials, what shows the ancient-Indian women's situation best is Manu-smṛti. Especially it is nearly same with the timing of compilation of the first Buddhist Texts, so that it can be very important data to understand the view of bhikkhu about women. Therefore, we can guess that it has high possibility to be inflected. Eventually we are able to understand the view of bhikkhu about women through its of Manu-smṛti in compiling period. Moreover we might get a slight understanding of women's view in Buddhist. This study reveals that the sexual-discrimination in Buddhist Texts is not having no concern with reality of Indian-women at that time. In addition it is to indicate that the discussion of women in Buddhism should be carried out in these facts.

Buddhist temple went through changes centered on functions of the sermon hall, where monks preached sermons, and the main building of a temple, where statue of Buddha was kept and homage was paid to Buddha. A modern building of Buddhist temple in the city is no exception. Generally a Buddhist temple is consisted of spaces for paying homage to Buddha, preaching sermon, and management of monks, believers, and social service. But in the modern time, Buddhist temples needed to go through many changes in functions where modern architecture and defining the general value of religion were highly valued. In a modern Buddhist building, in order to express the symbol of the concept of Buddhist modeling not only the issue of construction style is valued but also the spirit of construction. The spirit of the construction has become the foundation of creating such space. The spirit of Buddhist craft held in the traditional Buddhist temple has to be continuously valued of its significance and effect even in these days. A modern Buddhist temple building needs to increase the relations between the temple and the society by expanding diverse multiple functions including the exhibit hall, the lecture hall, the marriage ceremony hall, the music theater and restaurants and it must not only become a space for paying homage to Buddha. Moreover, there has to be an interpretation of the period background together with the cultural background to ensure modernism and universal value of Buddhism. Furthermore, an adequate integration of digital technology is needed, even if the advancement of technology may not be omnipotent, to secure individuality, internationalism and modernism. In order to simultaneously review the retroactively of the time together with the extensity of the space, at the current time, and not by merely following the traditional concept and scope, I have presented five case studies to promote research on modern Buddhist temple.

This thesis contains about treatment of Zen Sickness(禪病) based on 『Mahajigwan(摩訶止觀))』, 『Suseupjigwanjwaseonbubyo(修習止觀坐 禪 法要))』, 『Seonmunkugyeol(禪門口訣))』written by the Master Cheontae (天台大師). In the process of meditation practice(禪修行), Some people are happy about enlightenment(見性), other people are sick by bad methods of meditation practice. Like this, We call the sickness with relation to meditation practice. There are two definitions about the zen sickness. One is about mental and physical disturbances when people try to reach dhyāna(禪定), another is about sickness of body and mind caused by problem of postures and mental attitudes in meditation practice. This study tries to deal with the latter. 『Mahajigwan(摩訶止觀))』uses treatments like samatha(止), prāna(氣), breathing(息), imagination(假想), Vipassanā(觀心), magic(方術) for the treatment of zen sickness. 『Suseupjigwanjwaseonbubyo(修習止觀坐禪法 要))』, 『Seonmunkugyeol(禪門口訣)』also have similar kinds of treatments. The Treatment Of Zen Sickness is a buddhistic useful method not only for zen sickness, but also for sickness caused by all kinds of stress in a modern society.

Cheunggyu(vinaya) was imported for the first time In Korea, by Hyejo Damjin(慧照曇眞, year of birth and death are unknown, in the age of King Sukjong and Yeajong in Koryo Dynasty). There was a real case that his disciple Joeung(祖膺) actually conducted it when general meeting was held. There is a possibility that the impact of this was passed on to Seon Master Bojo(普照). Master Bojo's “Admonitions to beginning student”(「誡初心學人文 」) is the first work in Korea which has been affected by Cheunggyu. That is to say, it quotes some contents from Kongseak(宗賾) sunim's “Seonwon Chunggyu”(「禪苑淸規」). Yet although it quotes the contents of “Seonwon Chunggyu”, it would go beyond to say that “Admonitions to beginning student” is a book of vinaya. Since Master Bojo himself never mentioned that he was carrying out vinaya, and there are no corresponding contents and structure between “Admonitions to beginning student” and “Seonwon Chunggyu”. Moreover, it uses some concepts such as instruments, sacred meal, member, abbot, dharma talk, under house(辦道具ㆍ齋食ㆍ衆寮ㆍ住持人ㆍ陞座說法ㆍ下堂), but it is difficult to say that those have the same meaning of Even though “Admonitions to beginning student” is not a book of vinaya, its value is not to be ignored nor degraded. Rather, “Admonitions to beginning student” is in itself a masterpiece of precious teachings and sincere admonitions. Therefore, it is not necessary to emphasize that it is a book of vinaya, not to mention trying to make it a book of vinaya. Throughout Korean history, there appears some cases of conducting vinaya, but no case of consistently doing so. That is because Korean management system of temples and culture of practice are different from those of China. By studying vinaya, a new creation of vinaya which is right for the new age and new thought should be discussed.

Chih-i(智顗) systemized his independent method of confession(懺法) which is combined confession(懺悔) with the Samādhi of Lotus(法華三昧) handed down by Hui-ssu(慧思). The four kinds of Samādhi(四種三昧) definitely reveals it. Therefore, he said that Buddhist Practice is based on the discipline of confession(懺悔行) and that is the Buddhist Practice. Shortly speaking, there is no mokṣa(解脫) without disclosing one's own sinful things(罪業性). It arises from deliberating on the nature of human being and isn't obtained by escaping from reality. Chih-i, following up the Samādhi of Lotus handed down by Hui-ssu, arranged prevailing various kinds of confessional methods in those days into that of Four kinds of Samādhi. And his confessional methods of the Lotus (法華懺法) is remarkably distinguished in the samādhi of half-moving, half-sitting meditation(半行半坐三昧) of the Four kinds of Samādhi. It is the characteristics of the confessional methods of the T'ien-t'ai(天台懺法) that the confessional methods of prayer chanting(禮佛懺悔) and moving mind(運心), the ultimately true feature and right contemplation(實相正觀) are based on it.