The "Golden Age" of Chan was primarily during the Tang dynasty (618-905).

• Chan  / Zen (J) sect. Chan is a transliteration of the Sanscrit term dhyana, meaning meditation. This Chinese school originated with Bodhidharma, an Indian meditation master who arrived in northern China somewhere between 516 and 526.  Bodhidharma is thought to be the first patriarch in the Chinese school and the 28th patriarch of the Indian school. Originally there were five major Chinese schools, however only two of these schools (Lin-ji & Caodong) have survived to the present day.

1. Guiyang / Igyo (J) Founder Guishan Lingyou 771-853. Incorporated mystical and esoteric symbols into their practice.
2. Linji / Rinzai (J) founded by Linji Yixuan d 867. Practiced is based on sudden enlightenment. Uses koans extensively.
3. Caodong / Soto (J) Founded by Tung-shan Liang-chieh (807-869). Practice is based on gradual enlightenment. Koans may be used.
4. Yunmen / Ummon (J) Founded by Yunmen Wen-yan (864-949) He used one word (from earlier masters) as barriers similar to koan practice.
5. Fayan / Hogan (J) Founder Fayan Wenyi 885-958, made contributions to Zen literature.

• Additionally there were eight other Chan sects: Oxhead, East Mountain [founded by Dai Daoxin / Daii Doshin (J) the fourth patriarch], Northern, Southern, Sichuan, Heze, Hongzhou & Hunan. The names of these sects was derived from where the founder taught.

• Ching-t'u sect / Jodo (J) or Pure Land School.  It's teachings are based on compassion & faith in the Vows of Amitabha Buddha. It's followers recite or meditate on Amitabha's Buddha's name and chant the Amitabha Sutra in order to be reborn in the "Western Paradise". The Western Paradise is a place where people can practice without distraction and eventually achieve Nirvana or full enlightenment.

  The chanting of Namo Amito fo, when done with the whole of one’s body and mind is a meditation. While some look at the Western Pure Land as a heaven where one can practice without encumbrances to achieve full liberation, it is also viewed by some  as a pure state of one’s own mind that is realizable in this current life. That is, that the Pure Land is here and now with proper realization and practice.

  Prior to Hui-yuan (334-416) this was a optional practice within Buddhism. Hui-yuan established this practice as a independent activity, and developed a new school around the practice by forming the White Lotus Society in 402. His disciple T'an-luan (476-542) organized the school and is claimed as the first Chinese patriarch of the Ching-t'u Tsung. The Ching t'u school was passed down through a succession of masters including Tao-cho (562-645), Shan-tao (613-681), and Tz’u-min (680-748). It was transferred to Japan by Honen (1133-1212).

  From the ninth century on, the Pure Land school no longer needed patriarchs as it ceased to be the tenet of any particular school and instead become an aspect of all schools. Today Pure Land Buddhism is practiced side by side with Chan in China and the two are complimentary. This is the most popular form of Buddhism in the Far East.

  The practice for followers of the Pure Land tradition is to use the "Ten Recitation Method' which is to put your palms together and face the west and recite Namo Amitabha Buddha as many times as one can in one breath. This is counted as one recitation and then is followed by nine more. The real intent behind this practice is to use the breath to focus the mind. In addition to recitation one may chant sutras and offer incense.

   

• T'ien-t'ai or Lotus sect / Tendai (J). Founded by Hui-su (515-576) a Chinese Buddhist scholar. Organized by Chih-i, (538-597). Chih-i produced a conceptual framework that integrated varying Indian Buddhist schools and scriptures into a coherent whole by classifying the various scriptures into five groups and eight teachings. According to Chih-i, the Avatamsaka Sutra (see Hua-yen sect) revealed the essence of the Buddha's enlightenment, but was incomprehensible to his hearers. In an effort to provide beneficial instruction, the Buddha began with simple teachings that gradually became more subtle and profound, culminating with the Lotus and Nirvana Sutras, which for Chih-i were not merely scriptures, but guidelines for salvation. Chih-i united Buddhist scriptures into a continuous revelation.

  He emphasized balance between practice and study. Uses the Lotus sutra as it's major text. Both the Chan and Pure Land schools were closely related to the  T'ien-t'ai sect.

• Hua-yen or Garland sect / Kegon (J) Based on the Avatamsaka (Flower Ornament) sutra. This sutra was translated into Chinese around 420 C. E. by Buddhabhadra. It is highly metaphysical and represents the highest levels of Mahayana thought. It emphasizes the interconnectedness of all things believing all phenomena are one with each other and interpenetrate without obstruction; one permeates all and all are contained in one. The first master of the school was Tu-shun (557-640); he was succeeded by Chih-yen (602-668), Fa-ts'ang (643-712), Ch'eng-kuan (737-838), and Ts'ung-mi (780-841), who was also a master of the Ch'an or Zen school.

• San-lun  or Three Sutra School. Based on the Middle Way and the following 3 sutras Madyamika, Dvadasanikaya and Aryadeva's Sata. It was founded by Kumarajiva (334-413) and passed on to Tao-sheng (360-434). The contemporary Master, Yin Shun propagates this school and has published a modern commentary on the Middle Way. This sect emphasizes the rationalism and humanism of Buddhism.

• Kosa or Reality or Abidharma sect. Teaches Theravadin Buddhism. Popular during the Tang Dynasty only. Today there is very limited membership in this sect.

• Lu or Vinaya (Discipline) sect. Founded by Tao-hsuan (596-667) during the Tang dynasty. It relied on the Dharmaguptaka Vinaya, translated into Chinese by Buddhayasas and Chu Fo-nien in 412. This particular Vinaya contained 250 rules for monks and 348 rules for nuns.

• Chen-yen School or esoteric school. It was likely introduced around 720 by Subhakarasimha. Based on the Vairocana Sutra, The Diamond Apex Sutra and Susiddhi Sutra. The ceremonies and services of this sect are complicated and require a personal teacher.  This school was a true representation of Vajrayana Buddhism. It was only popular in China for a couple of centuries. This school was passed on to Tibet and also brought to  Japan by Kukai (774-835) where it became the Shingon sect.

• Fa-siang sect. Organized by Hsuan-tsang (596-664) and his disciple K'uei-chi (632-682). The school's name is a Chinese rendering of the Sanskrit term dharma-laksana which means "marks of the dharmas."  It is based on the writings of Asanga and Vasubandhu and corresponds to the Yogacara school of India. The major text of the school is Hsuan-tsang's Ch'eng wei-shih lun. This school believes that everthing that is experienced is "mind only" (chittamatra); things exist only as processes of knowing, not as objects; outside the knowing process they have no reality. Therefore the external world is purely mind. In Japan this school is know as the Hosso school.