The purposes of this study were to analyze the contents of the Pai Chang Ching Kuei(百丈淸規), established by Rev. Pai Chang Huai Hai (百丈懷海禪師, 719~814) in Tang dynasty, and contemplate the influence which handed down at home and abroad. The basic materials that was utilized in this study were The Chih Hsiu Paichang Ching Kuei(勅脩百丈淸規) of Yuan Rev. Tung Yang Te Hui(東陽德輝禪師). The Shan Wan Ching Kuei(禪苑淸規) of Sung Rev. Tsung Tze(宗賾禪師). The results are as follows ; 1. The purpose of establishing the Pai Chang Ching Kuei was that the Seon sect became independent of a resident odd man of temple of the Lu sect, and it guaranteed the spiritual and economical independent. 2. There were some peculiarities in the Pai Chang Ching Kuei as follows ; disposition of a cathedral which builds sanctuary only instead of a Buddhist sanctum, organization which performs by dormitory unit function, ascetic practices which excites the main meaning by listening the sermon. umbilical contemplation which complies to rules at monk‘s quarter, cooperation which collaborates with all classes. 3. There were 65 kinds of rite that the tea ceremony is performed. 4. There were 10 kinds of tea for special monk(特爲茶). 7 kinds of tea for event, 13 kinds of the remainder of tea services, etc. in the tea ceremony per function. 5. Utilization for religious ritual of umbilical contemplation, fasting, mediation was that caffeine ingredient has arousal effect and food frugality virtue. 6. It was in from Tang to Ching dynasty in which Chin Kuei was succeeded. 7. The Pai Chang Ching Kuei was published since it was introduced into Japan in the Kamakura era(It was in 372 A.D. that Buddhism was introduced into Korea.) and transcribe of lecture was transmitted and the Schools of tea of the Ogasawara(小笠原流) school of Etiquette which was originated from method of tea ceremony of the Pai Chang Ching Kuei was also effected and tea ceremony was succeed at temples of the Seon. 8. The time, the Pai Chang Ching Kuei was introduced into the Korean peninsula, was that Korea didn't go astray the analogical construction scope, but Rev. Cho(超禪師) who was an unknown generation, as a successor of Rev. Pai Chang and a unknown generation of the temple named Tai Chih Shou Sheng Shan(大智壽禪寺), and Rev. Ahn(安和尙) The Pai Chang X were Shilra people. 9. In Koryo era, Won Myoung(圓明國師, 1275-1338), the Most reverend priest, observed the Pai Chang Ching Kuei and Koryo edition of the Pai Chang Ching Kuei was published around 1356. 10. Sentences for a ritual of the Pai Chang Ching Kuei was included in The Seok Moon Ui Bum(釋門儀範) which was compiled around 1930.
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