a number of important religious texts, the most important of which is probably his Seonga gugam (????),39 a guide to Seon practice which is studied by Korean monks down to the present. Like most monks of the Joseon period, Hyujeong (or “Seosan Daesa,” as he is popularly known in Korea) had been initially educated in Neo-Confucian philosophy. Dissatisfied, he wandered through the mountain monasteries, eventually joining the sangha. Later, after making a name for himself as a teacher, he was made arbiter of the Seon school by queen Munjeong. He soon resigned from this responsibility, returning to the itinerant life, advancing his Seon studies and teaching at monasteries all around Korea. He died at 85, leaving behind some 1000 disciples, 70 of whom were monks and nuns, andmany of whom held a prominent role in the later transmission of Joseon Buddhism.

Seosan is also known for his efforts in the continuation of the project of the unification of Buddhist doctrinal study and practice, and in his works strong influence can be seen from Weonhyo, Jinul and Giwha. He is considered the central figure in the revival of Joseon Buddhism, and most major streams of modern Korean Seon trace their lineages back to him through one of his four main disciples: Yujeong (??; 1544-1610); Eongi (??; 1581-1644), Taeneung (??; 1562-1649) and Ilseon (??; 1533-1608), all four of whom were lieutenants to Seosan during the war with Japan.

The biographies of Seosan and his four major disciples are similar in many respects, and these similarities are emblematic of the