Dhammakaya Tradition refers to a modern Buddhist tradition that has emerged in Thailand, the 19th and 20th century modernisation of Thai Buddhism. Dhammakaya means ''Dhamma body'', referring to an "inner Buddha nature," which its practitioners aim to realize through meditation. Thailand is a Buddhist state with about 94% of the population being Buddhists, and Buddhism has developed as the dominant religion of the state since the first Thai dynasty emerged in the 13th century. Buddhism, which has been sponsored by the royal family, has not only formed the basis of the ideological identity of the elite society, but has dominated the daily life of ordinary people. However, with the growth of Thai society, people''s consciousness has changed, and as the social participation of the intellectuals and middle class in the big city centered in Bangkok deepens, in order to meet these needs, they will adapt to the modern society in terms of religious thinking through Buddhism. The conditions had to be prepared. In line with this period, Thai reform and progressive monks also launched an emerging Buddhist movement under the premise of rebirth belief, and among Buddhist movements, Dhammakaya meditation at Dhammakaya Temple has grown rapidly since the early 1970s. Dhammakaya movement, sometimes spelled as Thammakaai movement is a Thai Buddhist tradition founded by Luang Pu Sodh Candasaro in the early 20th century. It is associated with several temples descended from Wat Paknam Bhasicharoen in Bangkok. This study attempted to analyze the contents of the Dhammakaya temple and its meditation based on the researcher''s personal experience of the Dhammakaya temple and its meditation method and
to understand the format. As a result, ? through a literature study on emerging Buddhist temples and meditation in Thailand, along with a direct field trip, we examined the current status of meditation centers of Tamma Yut and other Buddhist sects in Thailand, and then investigated the practice of the Mahayana Buddhism in Thailand. ? The practice of Dhammakaya meditation is based on the Samatha and Vipassana methodology, the practice of Anapanasati(breathing meditation) and Satipattthana(mindfulness meditation), and the practice of Buddhahanussati (remembrance of the Buddha) and Metta Bhavana(loving-kindness meditation). And among these methods, one is allowed to practice by appropriately changing a practice according to the individual''s basis or the place and situation. ? The doctrines and practices of Dhammakaya Temple has embraced not only Theravada practices but also Mahayana thoughts as well. In other words, before one attains Nirvana, one, being a bodhisattva, makes an altruistic vow that he will first save other sentients beings. ? The Dhammakaya Foundation is expanding its overseas missionary network by establishing meditation centers in more than 120 countries around the world in the sense of providing a space for world peace and meditation for the public. As a result, numerous Thai followers as well as more foreigners are practicing Dhammakaya meditation. ? Several Thai temples are being built for Thai people residing in Korea, and Korean Buddhist denominations and academia have accepted the practice of Vipassana of Thai and Southern Buddhism. ? Based on the contents and results of the above studies, this study shows that ⓐ Dhammakaya meditation differs from other meditation methods due to its concentration, and ⓑ the harmonious encounter between Ganhwaseon(看話禪) and Vipassana as a practice method, ⓒthrough the meaning of ''San Kon Nok-Yung'', which can be said to be the real founder of Dhammakaya meditation, the issue of Buddhist monks in Southern Buddhism and the issue of Gender-Partnership in the Pan-Buddhist world, and ⓓ the inhabitants who are neglected in Korean Buddhism. The issue of awareness, ⓔ Dhammakaya discussed the need for a critical and academic perspective rather than blind acceptance in accepting meditation. In addition, for further research, first, a study on the encounter between Theravada Buddhism and Mahayana Buddhism should be conducted on an academic and religious level. Second, as Korean Buddhism should be able to go beyond the domestic level and into the world, it suggests a sustainable development plan for Korean Buddhism. Third, it is suggested that in order for Korean Buddhism to develop further, it is necessary to change the Sangha and denomination suitable for the modern society, and to support this, more open and developmental research by the academic world and the Sangha is suggested.