of the period, he also had a deep interest in scriptural study, as well as Confucianism and Daoism. He returned to Korea with Hyegeun and eventually became the latter’s successor. Muhak was also very close to King Taejo (Yi Seonggye) and is said to have had hundreds of disciples.

In terms of lasting interest on the Korean Seon tradition, it was Muhak’s student Giwha ( ??; Hamheo Deuktong ???? ; 1376-1433) who played the greater role. Giwha, in his youth a leading student at the Confucian academy, changed his focus to Buddhism and was initiated into the gwanhwa tradition by Muhak. An outstanding Buddhist scholar, he wrote commentaries to the Jingang jing (Diamond S?tra; ??? ), Yuanjue jing (Sutra of Perfect Enlightenment; ???) and Yongjia ji (Compilation of Yongjia;sharp, stick wielding, shouting classical “chan” atmosphere, yet blended with with serious study of seminal sutras and ??stras. Commonly seen in the works of Joseon scholar-monks are writings on Hwaeom-related texts, as well as the Awakening of Faith, Sutra of Perfect Enlightenment, ??rangama-s?tra, Diamond Sutra and Heart Sutra. In the course of the Joseon, the Jogye order instituted a set curriculum of scriptural study, including the above-mentioned works, along with other shorter selections from eminent Korean monks such as Jinul.

The Joseon rulers continued to whittle down the Buddhist establishment until there were a mere 36 monasteries remaining (at the end of the Goryeo there had been several hundred). Limits were also placed on the number of the clergy, land acreage, and ages for entering the sangha. When the