bird "pines"  while  the fish "mourns."  We then see

　　   the poet  liberated  from  the "worldly  web" in his

　　   third and final stage, having gone back to Nature in

　　   his rural seclusion.  Here "worldly  confusion"  has

　　   been dispelled, supplanted  by the tranquility  that

　　   overflows　　 in　　 emptiness　　 (paralleling　　 the

　　   "No-thingness" of wu yu).  T'ao Ch'ien has seen both

　　   the way of the worldings  and  the way of the  Sage.

　　   The way  of the world  left  him discontented, so he

　　   returned  to his  true  roots.  He did not  need  to

　　   acquire   tzu-jan,  only  to  remove  his  temporary

　　   alienation  from it, just as Ch'an awakening  is not

　　   an attainment, but a realization.

　　　　  Consistent  with  Taoist  thought,  T'ao  Ch'ien

　　   emphasizes  the  "returning"  (fu)  action  involved

　　   here, the return to the root that is Tao itself.  He

　　   also makes several allusions  to passages in the Tao

　　   Te  Ching,  most  specifically  the  utopian  vision

　　   described in chapter 80:

　　　　  Although  the  neighboring   country  is  within

　　　　  sight,

　　　　  And the  crowing  of cocks  and barking  of dogs

　　　　  there can be heard,

　　　　  The two peoples never are in touch with one another,

　　　　  Throughout their lives.(28)

　　   References  to tzu-jan and tranquility  point to the

　　   same inspirational source, while T'ao Ch'ien himself

　　   became a model emulated by later poets.

　　   III THE CH'AN SYNTHESIS

　　   The Threefold Process of Enlightenment (29)

　　　　  Building  upon both the indigenous  and imported

　　   traditions,  Chinese  Buddhists  gradually   adapted

　　   doctrines  to their own cultural  context, in accord

　　   with Buddhism's long-standing  emphasis on upaaya or

　　   pragmatic   adaptability.   The  Ch'an   school   is

　　   particularly   noteworthy   for  its  expansion   of

　　   traditions,  as  well  as  its  infusion  of  Taoist

　　   elements.   The  result  was  a  creative  synthesis

　　   representing

　　   ────────────

　　   (28) Translated  by  Charles  Wei-hsun Fu and Sandra

　　　　   A.Wawrytko.

　　　　　　　　　　　　  P.359

　　   the ultimate sinification of Buddhist philosophy and