But this is not the Buddhism of China, Korea or Japan. The Buddhism of these three countries recognizes an individual soul that continues. It has scores of gods and represents them by images or idols; the man who lives to-day does not try to work out salvation for himself through stage after stage of higher living. On the contrary he seeks salvation through another and that other is Amida Buddha. The Koreans call him Amida Pul. You may see them any day standing outside the temples repeating over and over again the formula, “Namu Amida Pul, Namu Amida Pul, Namu Amida Pul.” They are thereby gaining salvation; through faith in Amida they will reach the Western Paradise. There was no Western Paradise in Buddha’s teaching; there was no continued existence of the human soul; there was no one through whom men might be saved; one must work out his own salvation. But in this second Buddhism, any person in a single moment may gain salvation. It makes no difference whether a man has led a good or evil life, death-bed repentance may save him. A man does nothing for himself; faith only through the merit of another wins salvation—it sounds like good Presbyterian doctrine. It is evident that these two forms of Buddhism could not diverge more widely than they do. The early Buddhism taught by Sakyamuni is called _Hinayana_ or the “Little Vehicle.” The other form is known as _Mahayana_ the “Great Vehicle.” Korean Buddhism is and for the most part always has been _Mahayana_, yet in the Buddhist temples of the Korean monasteries one finds many a figure of Sakyamuni and the worshippers seem totally unconscious of their inconsistency and of the fact that their worship of Sakya is a contradiction in terms. [Illustration: PLATE XVII Main Temple: Yuchom-sa, Diamond Mountains [Page 35]] This leads us to inquire regarding sects. Japanese Buddhism is divided into many. Thus we may speak of Shingon, Jodo, Zen, or Nichiren Buddhism there. Each of these names stands for a definite system of doctrinal belief. Every student of Buddhism in Japan knows the fundamental differences upon which the dozen or more Japanese Buddhist sects are based. Knowing something of these divisions in Japan it was natural to ask on coming into contact with Korean Buddhism what sects they have. The answer was always immediate and glibly given. “We have two sects—_Syen_ and _Kyo_.”