Only few Buddhist Scriptures had been translated during the colonial period when Korea was formally annexed by Japan. This can be explained in many ways: because of Japan's colonial policy for Buddhism, because Buddhism had not been popularized, and because people were not sufficiently aware of the need to translate the Scriptures. However, some Buddhist monks perceived the importance of Sutra translation and their devotion bore some fruitful results. This was possible because people became more aware of the importance of propagating Buddhism, awakening nationalism, and educating Buddhist priests. Nevertheless, translation of the Scriptures in the colonial period should be regarded as a beginning stage. There was not much progress in translating Buddhist Scriptures in the 1910s. A few books translated by the Son(Zen) Buddhist Missionary Center and Kakhwangsa were the only works of translation produced in this period. However, interest in the Scriptures was aroused, which provided a basis for its translation. A Buddhist magazine was founded in this period and articles introducing Buddhist Scriptures appeared in the magazine. This reflects the period when the ban on entry by monks and nuns into the cities was lifted and Buddhism was on its way to becoming a religion of the city. The 1920s was an era when there was an overall deepening in the spirit of self-reliance and social consciousness in Korea. Accordingly, there was more progress in Sutra translation. A change in Japan's colonial policy in this period from brutal militaristic rule to the so-called "Cultural Policy" also played a part in this development. Baek Yong-sung and Han Yong-un, both of whom were one of the 33 representatives of the Korean people in the March 1 Independence Movement, were the leading figures in Sutra translation in this period. Their imprisonment made them realize the need for propagating Buddhism and they looked at the problem of translating the Scriptures from this viewpoint. After they were released from prison, Baek and Han organized Samjangyyukhoi(삼장역회) and Bubbohoi(법보회) respectively, and they assumed active roles in translating the Scriptures. Especially Baek, who based himself on Daekaksa, devoted himself to Sutra translation and published numerous works of translations, one of which was the translation of the Avatamsaka Sutra. In addition, young Buddhists returning to Korea after studying abroad emphasized the importance of translating the Scriptures. They also strongly asserted the importance of popularizing Buddhism. However, because of the conflict within the Buddhist community, the unbalance between traditional studies and modern studies, and the indifference of most of the Buddhist monks, the achievement of this period was not very extensive. From 1930 to 1945, the translation of the Scriptures materialized and produced various results. Ahn Jin-ho, Huh Young-ho, Kim Tae-hup, Kwon Sang-ro, Shin So-chun, and Kim Dong-hwa participated as the leading figures in translating the Scriptures. They were either from Kangwon or had studied in Japan; they were all versed in either modern learnings or classical studies. Haeinsa, Tongdosa and Beomeosa joined to establish the Hadong Institute for Sutra Translation and embarked on a serious translating project. Baek Yong-sung also continued translating and produced numerous works of translation. Han Yong-un did not translate the Scriptures himself, but put his efforts to arousing interest in the importance of translating the Scriptures. Especially, Ahn's attempt to analyze and annotate numerous Scriptures strengthened the foundation of Sutra translation. Huh approached the problem of translation from a scholarly perspective, while Kim Tae-hup summarized the Scriptures with the intent of propagating Buddhism and popularizing Buddhist literature. However, partnership between the translators and the patrons was still weak. partly because the Buddhist Order was not established yet. The c
目次
I. 서 언 46 II. 1910년대의 역경 47 III. 1920년대의 역경 51 IV. 1930 ~ 1945년의 역경 64 V. 결 어 78 . 영문초록 81
