The Concise Oxford Dictionary of World Religions (467 page)

) and the teaching of One Mind. Zen
S
n
was introduced by P
mnang in
c.
630 and sparked a major controversy between itself and scholastic Buddhism (collectively known as Kyo) which still affects Korean Buddhism. S
n itself divided into nine lineages, called ‘mountains’, which disputed with each other. The highly respected Master
Chinul
(1158–1210) attempted to resolve the controversies by teaching the identity of the enlightenment achieved through S
n practice and Kyo study, i.e. the identity of the ‘tongueless’ and the ‘tongued’ dharma transmissions. The government forcibly united the lineages at various times, and in 1935 all lineages were unified as the Chogye.
Japan received many of the Chinese lineages through Korea in the 6th cent. CE, with some importance again being given to Hua-yen (Kegon).
K
kai
(774–835) combined two streams of Chinese Chen-yen (Vajray
na) to form
Shingon
, an original synthesis which became considerably more popular than its parents, and with his ability to align Buddhism with native folk religion he became a cultural hero. Zen and Pure Land have remained distinct lineages in Japan, with three forms of Zen modified from Chinese forms (
S
t
,
Rinzai
, and
baku
) and two main forms of Pure Land (
J
do
and
J
doshin
) developed indigenously by
H
nen
(1133–1212) and
Shinran
(1173–1263) respectively.
Nichiren
(1222–82) founded a vigorously exclusivist lineage of which a later subbranch,
Nichiren
Sh