During the Kamakura period, six schools emerge that are collectively called Shin Bukkyo. These schools are divided into the schools of the Pure Land, the schools of Zen and Nichiren's school. Pure Land Buddhism consists of Hōnen's Jōdo-shū school, Shinran's Jōdo Shinshū school and Ippen's Ji-shū school. These three schools are all characterized by their devotion to Amida Buddha and belief in rebirth in the Pure Land. Hōnen advocated for exclusive nenbutsu practice, chanting the Buddha's name. Shinran, his pupil, believed that by chanting the nenbutsu the first time is enough to ensure your rebirth in the Pure Land. All other chants and prayers a person utters is done as a token of gratitude towards the Buddha. Ippen spread the nenbutsu by giving out amulets with the nenbutsu written on it during his pilgrimages, he also advocated for "single-mindedness without distractions". Japan's Zen consists of the Rinzai and Sōtō schools. Founders of them, Eisai and Dōgen respectively, traveled to China to deepen their understanding of buddhism. Eisai believed that the teachings of the Tendai school on Hiei Mountain started stagnating, so he brought zen teachings and meditation from China. The bakufu helped him financially to become a zen master in Kamakura and later in Kyoto. Dōgen considered chinese zen to be the true form of buddhism, once he returned from China, he established a community which he taught about zen that had little to no rules regarding daily life. Nichiren founded a school that was not part of either the Pure Land or zen schools. Furthermore, he advocated for exclusive worship of the Lotus Sūtra and rejecting all other forms of prayer. He believed the Lotus Sūtra's name contained its entire truth and power, so his faith was based on chanting the mantra "I take refuge in the Lotus Sūtra". As a complete contrast to the Pure Land schools, Nichiren advocated for "this-worldly" salvation.