_One night in a dream my mother came and presented me with a purple robe made of silk. When I lifted it, both sleeves seemed very heavy, and on examining them I found an old mirror, five or six inches in diameter, in each sleeve. The reflection from the mirror in the right sleeve penetrated to my heart and vital organs. My own mind, mountains and rivers, the great earth seemed serene and bottomless. . . . After this, when I looked at all things, it was as though I were seeing my own face. For the first time I understood the meaning of the saying, "The [enlightened spirit] sees the Buddha-nature within his eye._"6_ _ With this dream he finally achieved full _satori_. He resolved that the old ramshackle temple would be his final home. He had found enlightenment there and there he would stay, his own master at last. And sure enough, Hakuin never moved again. Instead, the people of Japan--high and low--came to see him. His simple country temple became a magnet for monks and laymen seeking real Zen. By force of his own character, and most certainly without his conscious intention, he gradually became the leading religious figure in Japan. By the end of his life he had brought the koan practice back to a central place in Zen and had effectively created modern Rinzai. Hakuin was the legitimate heir of the Chinese koan master Ta-hui, and the first teacher since to actually expand the philosophical dimensions of Zen. It will be recalled that Ta-hui advocated "Introspecting-the- Koan" meditation, called _k'an-hua _Ch'an in Chinese and Kanna Zen in Japanese, which he put forth in opposition to the "Silent Illumination" meditation of the Soto school. Hakuin himself claimed that he first tried the quietistic approach of tranquil meditation (albeit on a koan), but he was unable to clear his mind of all distractions. _When I was young the content of my koan meditation was poor. I was convinced that absolute tranquility of the source of the mind was the Buddha Way. Thus I despised activity and was fond of quietude. I would always seek out some dark and gloomy place and engage in dead sitting. Trivial and mundane matters pressed against my chest and a fire mounted in my heart. I was unable to enter wholeheartedly into the active practice of Zen.7 _ Thus Hakuin concluded that merely following Ta-hui's injunction to meditate on a koan was not the entire answer. He then decided the only way that Zen could be linked meaningfully to daily life was if a practitioner could actually meditate while going about daily affairs. This idea was rather radical, although it probably would not have unduly disturbed the T'ang masters. Hakuin was again extending both the definition of enlightenment, as it intersects with the real world, and the means of its realization. He was saying to meditate on a koan in such a manner that you can continue your daily life but be oblivious to its distractions. He invoked the Chinese masters to support the idea.