not to be far removed in content from that which was implemented by Jinul—an integrated combination of the practice of gwanhwa meditation with the study of selected Buddhist texts.40 The Korean sangha life, was, and remains down to the present, markedly itinerant. While having their “home base” monasteries, monks regularly travel throughout the mountains, staying as long as they wish, studying/teaching in the style of their monastery of residence.41

The Buddhism during the three centuries from the time of Seosan down to the next Japanese incursion into Korea in the late nineteenth century, remains fairly consistent with the above-described model. A number of eminent teachers appeared during the centuries after Seosan, but the Buddhism of the late Joseon, while keeping most of the common earlier characteristics, was especially markedby a revival of Hwaeom studies, and occasional new interpretations of methodology in Seon study. There was also a revival, during the final two centuries, of the Pure Land (Amit?bha) faith. Although the government maintained a fairly tight grip on the sangha, there was never again the all-out suppression such as that seen in the early Joseon.

Obviously the Japanese occupation 1910-1945, which brought great suffering on the Korean people as a whole, was also a time of difficultly for the Korean sa?gha, as it now had to comply with the extensive new set of Japanese regulations. Initially, there were some aspects of the occupation which were beneficial to Korean Buddhists. The fact that Japanese Buddhists demanded the right to proselytize in the cities brought about a lifting of