the sangha, but continued to mount until the monks and nuns were literally chased into the mountains, forbidden to mix with society. But while Buddhism was ejected from its favored position among the nobility, it would achieve new levels of penetration at the popular level. Later on, the central role played by the monk’s army in repulsing the Japanese invasion would do much to restore the public image of Buddhism.

In terms of official structure, Joseon Buddhism, which had started off under the so-called “five doctrinal and two meditational” schools system of the Goryeo, was first condensed down to two schools—Seon and Gyo. Eventually these were further reduced to the single school of Seon, which is basically the situation that remains at present.

Despite this strong suppression from the governmentand vehement ideological opposition from Korean Neo-Confucianism, the Seon Buddhism of the Joseon, forced inward, did not lack for eminent teachers and further refinements in its doctrine and practice. Two of the most important figures of the Joseon appeared right at the beginning of the period, have a direct relation to the three important Seon masters of the end of the Goryeo (mentioned above). The first was Muhak Jacho (??? ?; 1327-1405). Muhak started off his career in the usual Korean Seon tradition of wandering through the mountain monasteries, receiving instructions from the major adepts of the period. He later went to Yanjing (?? ; presently Beijing) of the Yuan where he met Hyegeun and became immersed in the Imje gwanhwa tradition. But like most other Seon monks