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This study examines the existing studies on the life of Jajang, a famous Buddhist priest in Shilla, by focusing on two difficult problems; when he went to Tang dynasty and when he died. I illustrated that Jajang was a historical person in the period of the queens, Sunduck and Jinduck, of Shilla dynasty. I also indicated that his activities in the Odae Mountain in Tang were fabricated after his death. In this sense, I think that his study on religion of Munsu has to be re-illustrated whether it is based on 『Fo-sue Wunsushilybanniepanjing』(『佛說文殊師利般涅槃經』) or 『Whaenjing』(『華嚴經』). Regarding the year of his death, I only estimated that he wandered over the Odae Mountain and the Taeback Mountain in Shilla without staying in the capital city just before he died because of his philosophical confusion derived from the newly translated Sutra rather than the political reasons. Thus, I withhold the ascertainment on the exact year of his death. His position as a teacher of the Buddhist commandments is based on his efforts to regulate and settle the Sangha (religious fraternity) for male and female Buddhist priests. Especially, he organized the systematic form for the Buddhist ordination at Tongdo temple of Shilla. This provided the Shilla government with the opportunity to establish the first governmental organization to ordain the novice the Buddhist priest according to the Buddhist laws. He tried to stabilize the mind of Shilla people and strengthen the unity of Shilla people through Buddhism, as well as to supervise the Buddhist priests of Shilla, in order to overcome the invasion from Koguryo and Backje dynasty. He brought relics of Buddha when he returned from Tang dynasty and built the Sarira Stupas and Buddhist temples in the strategic areas. He actually developed a Buddhist model to protect the country. For instance, he was a person who realized the prediction on unification of the three dynasties (Shilla, Koguryo, and Backje), through the construction of the nine-story tower in Whangyong temple which had been asserted by the previous Buddhist priests including Anham. In addition, he argued to use the Chinese name of an era and Chinese official costume, and the King, Kim Chun-Chu, accepted his argument later. In sum, he was a practical Buddhist priest, as an expert in the field of international relations, who wanted Shilla dynasty to be a member of international community through the open-door policy.

This research study focuses on the organization background of self ordination which appears in the formation process of three comprehensive precepts. There is a clear depiction of Mahayana Buddhist’s preparation for the bodhisattva precepts in the formation process of three comprehensive precepts. Especially, we could observe various conflicts on the establishment of the basicperception of the three comprehensive precepts. The self ordination would probably be a good solution for the conflicts. The self ordination is one form of Mahayana Buddhism’s ordination ceremonies which would be allowed under the circumstances when there is no master near-by. The proposition about the absence of master near-by represents the Buddhism realm at that time when there were not many masters who conversed into the Mahayana Buddhism. Therefore, self ordination by his own will was allowed without having an other person to give an ordination at that time. Susang ordination requires this type of self ordination, and hence it has an important meaning in the inheritance of the Korean Buddhism precept lineage. We should give more regards with respectto the self ordination since it tried to carry on the Buddhism precept lineage which faced the crisis of ceasing to exist by setting up an autonomous vow at his own will without a presence of master.

This dissertation studies on Baek Yong Sung Sunim and the issue of Korean Buddhism Precepts. Especially, this research study focused on, what so called, the great secluded precept lineage. First of all, this dissertation study starts from the research investigation on the Yong Sung Sunim’s cause in receiving the great secluded precept lineage to his endless efforts for Korean Buddhism Precepts Restoration. The first phase of receiving the great secluded precept lineage began with his acceptance of the bhiku precepts as well as the bodhisattva precepts from Sungok precept defensor at the diamond stairway in the Tongdo Temple when he was 21 years old in 1984. True receivement of the Buddhism precept lineage would not be accomplished with a simple Buddhist ceremony for ordaining the priesthood. It also requires sincere efforts in maintaining, circulating and transmitting the true essence of the precepts. Through out his priest life, Yong Sung Sunim always lived with clear precepts and kept a pride of bhiku priest although many monks took wifes and lived with the precept-broken life under the Japanese colonial period when Korean Buddhism precepts were corrupted. Yong Sung Sunim transmitted the great secluded precept lineage to his disciples. For example, as his disciples, there were Hwangyung-Jaesu sunim, Dongsan-Hyeil sunim, Danam-Donwha sunim, Goam-Sangahn sunim, Donghun-woankyu sunim, Gobong-Taesu sunim, Wounkyung-Gyhhong sunim, Whasan-Suok sunim, Ingog-Changsu sunim, Jawoun-Sungwoo sunim. In addition to them, we expect there were many other disciples. The above mentioned disciples, however, could be discovered by historical data. Yong Sung Sunim also had lots of lectures for spreading out the great secluded precept lineage directly as well as indirectly in various places. As a precept defensor monk, he made a great effort for his self-concious role. He had a speech on the precepts at the diamond stairway in the Hyoein Temple on the October 15thof 1925. At that time, Yong Sung Sunim wrote the Buddhism precept scripts, what so called as, Bumangkyung simjipum gumgangkye - danhokye - chupmun, on a jade plate. Also, he made four types of treasure seals. These events were happened for the transmission of the great secluded precept lineage. Again, he served as a precept defensor monk by having lecture on the bodhisattva precepts at the diamond stairway in the Taehung temple, which is located at the whoeryung province in the Korean Peninsula. And he led to open the seminar on the Buddhism Precepts at the Hyoein Temple on the April 8th of 1929 in terms of lunar calendar. He entrusted all his matters with his disciples after giving his precepts lamp to Dongsan-Hyeil precept defensor sunim on the November 18thof 1936. Lastly, around his entering of nirvana time on the March of 1940, he attempted to lead the Buddhist initial ceremony for ordaining the priesthood at the Mangwol Temple in the Dobong Mountainby writing the Buddhism precept scripts, what so called as gumgangkye-danhokye-chupmun. At that time, Manha precept defensor sunim happened to import the precept lineage of Gosim precept defensor sunim from China since some of Korean monks had doubt on the legitimacy of the great secluded precept lineage. Currently, the Gosim precept lineage is a major Korean Buddhism precept lineage. Both the Korean great secluded precept lineage and the Chinese Gosim precept lineage were arising from the Susangordination. However, autonomous Korean orthdox precept lineage was happened to be trembled due to some of monks whose minds sought to toadyism. Nonetheless, the Buddhism precept lineage is worthwhile to hold as long as it is maintained very well. In fact, some precept defensor monks of Manha Schooltook wives and broke their own precepts. And hence they lost their authority to transmit their way of precept to disciples. On the other hand, Yong Sung Sunim’s great secluded precept lineage has been well preserved for a long time. And it seems to be worthwhile to hold as well. The Buddhist doctrine of Susang Sukye is described in the Buddhist precepts sutra, what so called as a Bummang Sutra as well as other several sutras. Therefore, it is quite certain that the Susang Sukye is the precepts which were transmitted from the aliving time of Buddha. For the identification of Sungok precept defensor sunim who was transmitted the Buddhism precepts to Yong Sung sunim, some scholars intend to identify Jaesan sunim with him since the traces of Sungok sunim’s historical data were not clear. But it is inferred that such identification is not right. Finally, Yong Sung sunim made continous efforts in order to resurrect the legitimate precept lineage of the Korean traditional Buddhism through his life. He proposed his way of reforming Korean Buddhism toward Japanese colonial government twice at that time. He also criticized Buddhist monks of taking wives, eating meats and drinking alchors and pointed out new direction of Korean Buddhism at that time. And he hoped for the resurrection of the Korean Buddhism precept by translating Bummang Sutra into Korean letters. Through his efforts, Korean Buddhism became to face the purification movement in the years of 1960 and had a foundation for the resurrection of Korean Buddhism Jogye sect. However, it is quite sorry to watch the Korean orthodox great secluded precept lineage, which has been supported by Yong Sung sunim, is fading away but the Chinese precept lineage of Gosim precept is prevailing now. Especially, we should know that the legitimacy of Gosim precept lineage had already been lost since some precept defensor monks among the Gosim precept lineages took wives.

Baek Yong Sung’s performances, achievements, and influences are diverse and enormous. Among Baek Yong Sung’s various achievements, first of all, this research study attempts to summarize his achievement on the Buddhism precept. Also this research study tries to investigate how followers and disciples of Yong Sung percieved on Yong Sung’s thought on the Buddhism Precept as well as what they inherited from Yong Sung’s thought on the Buddhism Precept. Regarding to Yong Sung’s performance on the Buddhism Precept, it was a good example for him to prevent the spread of the Japanese Buddhism regime that would allow Buddhist monks to take wives and eat meats around the Korean Buddhism regime. That is, Yong Sung criticized the Japanese Buddhism regime that would allow Buddhist monks to take wives and eat meats, and he proposed his way of reforming Korean Buddhism that specified the Korean Buddhism regime should not allow the Japanese Buddhism regime toward Japanese colonial government twice at that time. Also Yong Sung transmitted, what he had been inherted from his predecessor, Susang Suky’s lineage -the Korean Buddhism precept lineage starting from the latter period of Lee dynasty- to his disciples. Therefore, he made continous efforts in the establishment and maintenance of the Korean Buddhism Order. There were quite number of disciples who inherited from Yong Sung’s thought on the Buddhism precept and transmitted the precept lineage to their own descendants in return. This research study, however, focus on the performance of Ha Dongsan, Youn Goam, Kim Jawoun, respectively. For example, Ha Dongsan received the Buddhism precept lineage from Yong Sung and he gave it to descendants in return at Bumah Temple. For a while, in a light of maintaining Yong Sung’s thought on the Buddhism precept, Ha Dongsan made his contribution in the purification of the Korean Buddhism Order. This could be said that the spiritual connection of Yong Sung’s thought on the Buddhism precept into the purification movement of the Korean Buddhism Order. Youn Goam, after he was authorized to transmit the Buddhism precept from Yong Sung, had lived as a clean precept defensor until the date of his death. He tried to send the important message of keeping the Korean Buddhism precept toward monks and common Buddhism believers wherever he stayed there. Furthermore, after the purification movement of the Korean Buddhism Order, he contributed in increasing support forthe Buddhist monks to keep the Buddhism precept rigidly. Kim Jawoun, after he was authorized to transmit the Buddhism precept from Yong Sung, he had very active performances as a modern buddhism precept defensor in the research study of the Buddism precept, in the publication of the Buddism precept book, in the establiment of Chonwha Youlwon and Gamro stairway, in the resurrection of the two-tier monk education system. Likewise, Yong Sung’s thought and spirituality on the Buddism precept has mainly transmitted into his disciples and practicized. Thus, Yong Sung’s thought on the Buddism precept still has preserved in the recent Korean Buddhism. Afterwards, we hope further research study on the precious value of Yong Sung’s thought and spirituality on the Buddism precept continuously.

This research study investigates the recent enactment of the rules by Yong Sung Sunim’s association, the Zen-sect rules of Han Am Sunim, the Gongju rules of Sung Chul Sunim, and the current enactment of the five types of Chogye Buddhism Sect’s clarity rules. However, there does not exist a consistent system in the enactment of the above clarity rules. It is discovered that the clarity rules were enacted at one’s own will according to his personality or thought without any common standard. The clarity rule of Zen-sect, namely, implies the clarity rules of Baekjang Sunim. Various types of the clarity rules enacted by Korean Zen sect order have serious discrepancies from the clarity rules of Baekjang Sunim. Furthermore, various types of the clarity rules enacted by Korean Zen sect order have metaphysical, ideological, and doctrinal contents. Or, frequently, they included a personal pledge and a group resolution. And it is hard to find a terminological definition of the clarity rules enacted by Korean Zen sect order because its terminological definition is so unclear that the precise standard conception of the clarity rules is quite uncertain. The clarity rules are dubious because they indicate such kinds of precepts, ranking system of monks, regulations of association, articles of association, precept meanings, regulations, ceremonies, pledge sentences, addressments as the clarity rules. Current issue in the clarity rule enactment by Korean Zen-sect order, namely, Chogye sect is the concern of the whole sect. For the enactment of the clarity rule, Korean Zen-sect order established a group of committee member. If Chogye sect wish to announce Baekjang’s clarity rules as their own enactment of clarity rules, first of all, they should be free of prevailing concept of currently enacted clarity rules, secondly, they should investigate the copyed Baekjang’s clarity rules which were written in China precisely. Baekjang’s clarity rule must be the clarity rule of Zen-sect.

Zen master Yong-Sung finished his practice in the mountain, and went to Seoul. At first he visited church and cathedrals. He realized how Buddhism fell far behind, and made a firm vow of dissemination in the cities. Before three months, he developed hundreds of Buddhists at a layman's house. He started to build the Taegak-sa temple in order to broaden and systematize the areas of dissemination. Regarding the first of year of building the Taegak-sa temple, some says April 8, 1911, while others 1914, and 1916. Among them 1916 is the strongest because the master himself told about it. Therefore, we cannot help but accept the starting year as 1916. After he was released from the prison for the independent movement, the Taegak-sa temple was already abolished. He rebuilt the Taegak-sa temple at 2 Bongil-dong in 1922. Here he earnestly conducted dissemination, teaching of dharma, independent movement, Buddhist refreshment movement, struggle against Japanese colonialism, as well as Taegak-Kyo movement.

Zen master Yong-Sung was born in the changing period when the Chosun Dynasty was about to collapse and the western thought and culture pushed into Korea. Yong-Sung declared the Seon sector, but insisted an integrating direction to embrace both sutras and vinaya. After the Japanese colonialism began, he dedicated to Korea's independence and protecting the national identity as Korean Buddhism. After 3.1 Movement, he made a firm vow to translate Buddhist chinese sutras into Korean language, making the big start of sutra translation. Like his life itself, Yong-Sung's Seon was not only for his individual enlightenment, but also the Seon which becomes one with labor, and the Bodhisattva's practice of saving the beings. He published the first Korean version of Sutra of the Net of Brahman. Yong-Sung's Vinaya is an integrative practice of meditation and vinaya, becomes one with the Mahayana Bodhisattva's power of vow, and independent Korean vinaya which is different from the Chinese one and is rooted on the Korean traditional succession of vinaya. Now we need to succeed Yong-Sung with refreshed beliefs, give insights to the Korean people leading with the Mahayana Bodhisattva's vinaya, and provide new hope to the Korean history.

Korean Buddhism under the Japanese colonialism can be called as the modernization of Buddhism. Korean Buddhism at that time exerted for changing from mountain Buddhism into the center for every parts such as politics, economy, society, and culture. This paper is to reexamine and re-interpretate Zen master Yong-Sung's Taegak-Kyo movement under the situation. Specifically, it illuminates the conservative Sunhakwon and progressive Han, Yongwun, in comparison with Zen master Yong-Sung's Taegak-Kyo movement. Taegak-Kyo movement succeeded to the tradition while actively accepting modern system and changes, resulting in its flexibility. In history, the hypothesis cannot be real, but if Zen master Yong-Sung's Taegak-Kyo movement would be the center for modern Korean Buddhism, Korean Buddhism could experience enormous change and development.

Jiam waged resist-Japan movement that remove 3.1 racial movements after this traitor back. He took part to establish Hansung provisinal government at domestic, and participated the provisinal government of Republic of Korea. While he propels the second independence movement, mission as correspondent in domestic and acted. But supported independence movement continuously after come out for was kept in prison for 3 years because is arrested in the Japan-made police. Nevertheless, Jiam is getting that did pro-Japanese activety. But his pro-Japanese activity was thing related to duty keeping as highest executive of Buddhism organization. His pro-Japanese activity was activity to hide own independence movement. Therefore, Jiam's anti-Japan activity is more objective and will have to be evaluated right.

All of beings maintain their life with something to eat(food, nutriment). The buddhist terms for something to eat(food, nutriment) is āhāra. The buddhist term āhāra is translated into chinese character '食'. The original meaning of āhāra is to bring something. Therefore the relationship between subject and object should be maintained by something which subject brings from object, and life force should be continuous. So the meaning of āhāra contains not only something to eat(food, nutriment) but also sense-impression, volitional thought, consciousness. At this point something to eat(food, nutriment), sense-impression, volitional thought, consciousness are assimilated to son's flesh, skinned cow, a lump of charcoal in a blaze, a hundred lance one by one. The buddhist view of something to eat(food, nutriment) is negative rather than positive. Because ascetics need something to eat(food, nutriment) for maintaining their life, and their ultimate purpose is to accomplish emancipation from the sufferings of the transmigration of souls which make every endeavor to maintain life. On that account ascetic exercises are mentioned something to eat(food, nutriment) with relevance. There is the perception of loathsomeness in something to eat(food, nutriment) which helps access concentration(upacāra) by ten methods: 1) as to going, 2) seeking, 3) using, 4) secretion, 5) receptacle, 6) what is uncooked(undigested), 7) what is cooked(digested), 8) fruit, 9) outflow, and 10) smearing. And in mendicancy ascetic exercises which always ingest something to eat(food, nutriment) to the extent of the minimum quantity for maintaining life is assumed: 1) alms-food-eater's practice, 2) house-to-house seeker's practice, 3) one-sessioner's practice, 4) bowl-food-eater's practice, and 5) later-food-refuser's practice. With these ascetic exercises, ascetic exercises attain Buddhahood little by little. Human beings whom are inseparably related to something to eat(food, nutriment) have a tendency to regard something to eat(food, nutriment) as an object of indulgence which is originated in delusion. By above-mentioned ascetic exercises human beings whom cause greed(lobha), hate(dosa), and delusion(moha) in connection with something to eat(food, nutriment) should be lead an satisfactory, joyful, boundless style of living.

The reconstruction campaign of Korean buddhist main temple was derived from confirmation of intention to incorporate buddhism under the Japanese imperialism by internal implication that buddhism with higher status deserved to have an incorporation organization. For construction of Taegosa, the general main temple of Jogyejong, Bochongyo Sipiljeon was removed and reconstructed with the following background: The Japanese power thought that it was a good opportunity to eradicate the root of Bochongyo that emerged as a social movement power and Korea buddhism powers might choose to remove and reconstruct Bochongyo Sipiljeon because they thought its construction expense would be expensive. To sum up the process of its removing and reconstruction, the main temple started to be constructed from February 1937 when the main temple construction committee was organized. On March of the year, Sipiljeon was purchased from a Japanese for 12,000 won and on May 5 1937, the dismantlement was completed. On May 14 of the year, stone and wood materials removed were carried to start construction, and about 15 months later, on October 10. 1938, most of the construction was completed. On October 25 of the year, a Buddhist ritual was provided at the main hall reconstructed to finish the construction of the main hall. The expense required in the process of removing and reconstruction was about 250,000 won, the number of the workers were 65,000, and Choi Won-sik who was a builder of Gyeongbokgung supervised the reconstruction. The project would have been impossible if not permission from the government-general and the person who dealt with its authorization well was Lee Jong-wook. As the Temple Regulation including Jongmyeong and Samyeong called Joseon Buddhism Jogyejong Main Temple Taegosa was authorized on April 1941 through Lee Jong-wook, the reconstruction of the main temple which started in 1929 was concluded. Thus, Lee Jong-wook made a great contribution to modernization and systemization of Korea buddhism under the Japanese imperialism. In the liquidation period when the identity of Korea buddhism was unstable, building Taegosa, Joseon Buddhism Jogyejong Main Temple that symbolizes Korean buddhism as well as a central organization of buddhism at the center where buddhism could not exist at that time was significantly meaningful. The first meaning was that it was a single unprecedented supervising organization since Korea buddhism began as Han Young-un said. The construction of the general main temple that provided a move of Jogyejong establishment means that a modernized single Jongdan system was first established while traditional buddhism was maintained. Second, Korean buddhism prepared a foot hold for organized mass education. That is, as a Korean-style building that symbolizes Korean buddhism was established at the center of city, Korean traditional buddhism that was hidden in the mountains and forests could actively jump toward city. In addition, it was a chance to become the greatest religion of Korea after the our people won independence. Third, Korean buddhism used the reconstruction of the main temple to escape out of pre-modernity and have modernized religious order. Fourth, as the mass including main and branch temples joined the reconstruction, Korean buddhism was incorporated into one. Fifth, to find a status that fit for rapid expansion of religious power, a structure that symbolizes Korean buddhism was intended to be built at the center of city. That is, 'movement to recover buddhism status' according to rapid expansion of religious power was led to reconstruction of the main temple. Historical meaning construction of the main temple has is presented as follows: In the liquidation period under the Japanese imperialism, Korean traditional buddhism which was separated was unified and revived as a modernized religious power, which was considered to be a national achievement. For example, reconstruction of traditional religious name called Jogyejong and the main hall of the general main temple at the center of central city, Gyeongsung, was an active challenge of Korean buddhism that intended to succeed to our national tradition.