What is more interesting and noteworthy in this connection, however, is this: in some cases of kyoosoo-hanjaku, by opening up a new religious dimension in Buddhism, or by giving an entirely new interpretation to certain suutras, almost all extant forms of Buddhism were discarded or at least classified as entirely secondary. Notable examples of this sort of kyoosoo-hanjaku are: Kenkyoo (hsien-chiao [g]) or Exoteric Buddhism versus Mikkyoo (mi chiao [h]) or Esoteric Buddhism, Shoodo-mon (Sheng tao men [i]) or Holy way gate versus Joodo-mon (ching-tu men [j]) or Pure Land Gate and, with reservations which have to be explained, but in a sense as the clearest and most unique example, Kyoo (chiao [k]) or the teachings versus Zen ch'an [l]).

　　 In these cases, the whole of Buddhism was divided in half not by simply

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classifying the extant forms of Buddhism into two groups, but by standing beyond all existing forms of Buddhism and by disclosing a new religious dimension lying at the heart of Buddhism. This newly discovered aspect of the faith may have only faintly appeared on the surface of Buddhism before this. This was indeed a revolutionary development, since it created a new antithetical position over against the existing forms of Buddhism by radically criticizing their foundations. Naturally the new position was criticized in turn as heretical by the established forms of Buddhism. Nevertheless, the new form of Buddhism usually insisted that it was the real source of Buddhism, while all other forms were but secondary or derived manifestations.

　　 It was especially the Chen-yen, that is the Shingon sect, which established the distinction between Exoteric Buddhism and Esoteric Buddhism, insisting that, whereas Exoteric Buddhism focuses upon the oral or recorded teaching of the historical `Saakyamuni Buddha, Esoteric Buddhism was the secret and much more profound teaching of Mahaavairocana Buddha -- the formless and colorless Dharma-kaaya, i.e., Truth itself. Most forms of Buddhism, according to the Shingon sect, are nothing but Exoteric Buddhism, which is an offshoot of genuine Buddhism, i.e., Esoteric Buddhism represented by the Shingon sect itself.

　　 Pure Land Buddhism set up the contrast between the Holy Way Gate and the Pure Land Gate, the distinction often referred to as jiriki-mon (chih li men [m]), i.e., the Self-Power Gate and tariki-mon (ta li men [n]), i.e., the Other-Power Gate. Pure Land Buddhism insists that while up to now all schools of Buddhism have emphasized Awakening through one's 'self-power', we are now in the mappoo, i.e., the latter days for which the Holy Way Gate or Self-Power Gate is no longer suitable. Only the Pure Land Gate or Other-Power Gate is proper for an essentially powerless mankind. It also maintains that the Pure Land Gate, however, had existed from the very beginning, and was provided by Amida Buddha who foresaw the suffering of people during mappoo and thus fulfilled his vow of universal salvation.

　　 Zen also makes a sharp distinction between what we call Kyoo and Zen. Kyoo literally means 'teaching', and in the present case 'doctrine' or 'scripture'. Strictly speaking, however, this kind of distinction should not be called kyoosoo-hanjaku, i.e., "judgement and interpretation of various facets of Buddha's teachings". On the contrary, Zen takes a stand over against the 'teaching' as such.

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　　 At any rate, kyoosoo-hanjaku was practiced by each newly established form of Buddhism which critically evaluated and somewhat belittled all the then existing forms of Buddhism.

　　 To be precise, the distinction between Exoteric and Esoteric Buddhism was made by 'Esoteric Buddhism', that between the Holy Way Gate and the Pure Land Gate was established by the "Pure Land Gate", while the contrast between Kyoo and Zen was set up by 'Zen'. This means that the characterization of Exoteric Buddhism, the Holy Way Gate, or Kyoo was put forth not by these groups themselves, but by the newer forms of Buddhism. In other words, the various forms of Buddhism classified by Esoteric Buddhism as 'Exoteric Buddhism' do not necessarily call themselves 'Exoteric Buddhism'. The same is true of the 'Holy Way Gate' or 'Kyo'. In exactly the same way, the distinction between Hiinayaana and Mahaayaana was made by Mahaayaana Buddhism.

　　 Further, as I said above, these newly established Buddhist positions respectively constitute an antithesis over against the hitherto existing forms of Buddhism by radically criticizing their spiritual foundations. They usually insist that their own positions are the real source or root of Buddhism from which all other existing forms of Buddhism come and to which they may be reduced. This sort of revolutionary development has taken place over and over in Buddhist history. This way of establishing an entire new form of Buddhism (by means of kyoosoo-hanjaku) has been possible in the course of Buddhist history because the ultimate truth of Buddhism, i.e., the Dharma, does not represent an all-controlling principle such as the 'Will of God', but rather, anaatman (non-ego) or `suunyataa, often translated as a non-substantial 'Emptiness' or 'Void'.