the same time he produced an enormous amount of scholarly works on virtually every aspect of Buddhist doctrine which had been transmitted to Korea. His final output was more than 80 texts in 240 fascicles, of which 20 works in 22 fascicles are extant. The main theme of his works was that of proof at the most fundamental level of understanding of the lack of conflict in the apparently divergent doctrines of the various schools of Buddhism that had developed in India and China. Weonhyo’s works had a significant influence on Korean Buddhist thinkers, not only in the Silla, but through succeeding ages down to the present. His influence succeeded in producing the dominant school of Korea Buddhist thought, known variously as Beopseong (??; “dharma-nature” ), Haedong (??;history.

Uisang, unlike Weonhyo, made the journey to Changan, where he had the opportunity to become a disciple of the second Huayan patriarch Zhiyan (? ?; 600-668), studying as a senior to the eminent third Huayan patriarch Fazang (??; 643-712). Uisang spent twenty years in China and became a Huayan master of high repute before returning to his homeland. After Uisang’s return, Hwaeom, in a symbiotic relationship with Weonhyo’s “tong bulgyo” thought, would become the predominant doctrinal influence on Korean Buddhism. Although during the late Goryeo it would disappear as a distinct scholastic sect, Hwaeom principles were deeply assimilated into the Korean meditational school (the Seon school), where they made a profound effect on its basic attitudes. On his return to Korea, Uisang was highly influential with the rulership,