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The translation into Korean of Buddhist Scriptures written in Chinese characters can be divided into three periods. The first translation of the Scriptures into Korean were the annotated texts published by Kankyungdogam(간경도감) during the reign of King Sejo. As Sejo's prayer to Buddha, the translation and publication of 9 Sutra texts including the Shurangama Sutra was carried out as a national project, This is very significant, for the translation(1462, Sejo 8) was made not long after the creation of Hangul (created in 1443, Sejong 25; proclaimed in 1446, Sejong 28). The second period is the dark age under Japanese occupation. Monks such as Baek Yong-sung, Ahn Jin-ho, and Huh Young-ho were the leading figures during this period. Sutra translation in this period broke from the convention of translating in archaic or colloquial style and attempted to translate from a more modern concept. The efforts of Baek and Ahn are more significant in that they succeeded in publishing their translations and tried to use as much Hangul as possible in such harsh times. Huh translated not only Sutras written in Chinese characters but also the Diamond Sutra written in Sanskrit. Considering the fact that the translation of Sutras written in Chinese was yet to be completed, this was a noteworthy achievement. The third period is the 1960s and 1970s, when Dongguk Sutra Translation Center became the center of Sutra translation. Two monks named Lee Un-huh and Kim Tan-huh were the leading figures of this period. The Buddhist Order founded Dongguk Sutra Translation Center and commenced on a full-scale translation project. Their objective was to produce a Hangul Tripitaka. This was the most important period in Sutra translation since Korea's liberation, when the translation of the Scriptures was in demand. The two main figures of Sutra translation history, Rev. Un-huh and Rev. Tan-huh, devoted their lives to translating the Scriptures. Rev. Un-huh tried to convey the general meaning of the Sutra using folk language and a colloquial style, while Rev. Tan-huh adhered to a more literal translation mixing Korean and Chinese words. Sungakwikam(선가귀감), which was translated around 1949 by Hangul Sonhak Publication Center (presumed to be translated by Kim Yong-dam), was published as a single volume but holds an important place in the history of Sutra translation. This concise Korean translation is easy to read and has an outstanding power of expression. Also, the translator's annotations, which provides the reader with a considerable amount of information and knowledge, is an example of the new style of Sutra translation. It can be said that this translation stands at the turning point where modern translation becomes contemporary translation. There is another translated text that needs to be mentioned, and that is the Sonyukbon(선역본) of Tripitaka Koreana recently translated and published in North Korea (1993-4). They seem to have consulted the Hangul Tripitaka while translating, but the North Korean translation is superior to South Korean translations in its conciseness of language, style, paragraphing, and use of Korean expressions. This translation uses folk language and colloquial style to give life to Buddha's teaching. It is more moving and conveys its meaning more clearly and definitely than any other translation.