market was asphyxiated by governmental regulation, confined to local exchanges
which never regained the dynamic of rationalized economic growth. When this
structural complex was transferred to Japan through the Buddhist movements,
market growth resumed. On the sociological model of the Chinese and Japanese
Buddhist economies (Collins, 1986: 58–73; and Collins, 1997). On Japanese eco-
nomic growth (Hanley and Yamamura, 1977; Nakane and Oishi, 1990; Totman,
1993; Nakai and McClain, 1991; Smith, 1959; Collcutt, 1981; McMullin, 1984;
Yamamura, 1990.)- “There is no satori. Your mind is the original Buddha. Is there anything lacking
in the Buddha mind? Can one attain enlightenment from outside oneself?” “Even
when enlightenment is present, it is not good to simply stay with it, for the most
important thing comes afterwards,” (quoted in Dumoulin, 1990: 323). - The full force of official establishment developed gradually. In 1640 an Office of
Inquisition was established to check that families were registered with a temple; at
first directed only against Christians, in 1661 its activities were extended to the
entire population (McMullin, 1984: 243–245). - Hakuin described his experience as follows: “Night and day I did not sleep; I forgot
both to eat and rest. Suddenly a great doubt manifested itself before me. It was as
though I was frozen solid in the midst of an ice sheet extending tens of thousands
of miles. A purity filled my breast and I could neither go forward nor retreat...
Although I sat in the lecture hall and listened to the master’s lecture, it was as
though I were hearing a discussion from a distance outside the hall. At times it felt
as though I were floating through the air... The state lasted for several days.
Then I chanced to hear the sound of the temple bell and I was suddenly trans-
formed. It was as if a sheet of ice had been smashed or a jade tower had fallen
with a crash” (Dumoulin, 1990: 370). Hakuin remained egotistically proud of his
experience and was not awarded the dharma seal. Months later, while he was
begging in a village, his mind filled by working on a koan, a peasant woman
knocked him down with a broom. When he regained consciousness, he suddenly
found that the koan had been solved, sending him into dancing, clapping, and
shouts of laughter. This time his master recognized the experience as valid (Du-
moulin, 1990: 372). - Dumoulin (1990: 157 186, 194, 204, 331). Bankei Yotaku in 1647, after two years
of extreme asceticism had left him close to death, experienced his own sickness as
the shock of realization: “So I was ready to die, and at the time I felt no remorse.
There was nothing special left for me. My only thought was that I was going to
die without fulfilling my long-nourished desire. Then I felt a strange sensation in
my throat. I spat against a wall. A mass of black phlegm, large as a soapberry,
rolled down the side... Suddenly just at that instant... I realized what it was
that had escaped me until now” (quoted in Dumoulin, 1990: 312). - “One night during zazen practice the boundary between before and after suddenly
disappeared... It was as if I had arrived at the ground of the Great Death, with
no memory of the existence of anything, not even of myself. All I remember is an
energy in my body that spread out over ten times ten-thousand worlds and a light
that radiated endlessly... I forgot that my hands were moving in the air and my
976 •^ Notes to Pages 343–345