realized. At this point, as Abe puts it, Realization

　　   A has been  grasped: 'I, as the True Self, am empty,

　　   unattainable.'  What  remains, however, is  an  even

　　   more radical step: "Emptiness must empty itself."

　　   III  'Mountains  are  really  mountains, waters  are

　　   really waters.'

　　　　  Stage three brings  us full circle, in a kind of

　　　　 Taoist returning with a difference. Differentiation

　　　　 emerges at the negation of no differentiation  in a

　　　　 negation  of negation, or double  negative.  Mutual

　　　　 cancellation  brings  about  absolute  affirmation.

　　　　 This is the emptying  of emptiness  giving  rise to

　　　　 fullness;  an  overcoming  of the  very  overcoming

　　　　 process,   a   liberation   from   the   liberation

　　　　 imperative. All attachments,even to non-attachment,

　　　　 are now effectively removed, as are the last

　　　　　　　　　　　　  P.375

　　   shreds of dukkha.  Nietzsche identifies  this as the

　　   self-forgetting  innocence  of the  child, who  says

　　   'yes'  to  life.  Or, as stated  by Master  Lin-chi,

　　   "When  hungry, I eat;  when  tired, I  sleep.  Fools

　　   laugh at me.  The wise understand."  (48) It signals

　　   the  Great  Death  of  the  remaining   remnants  of

　　   ego-self/non-ego-self.

　　　　  In the  threefold  process  of the  negation  of

　　   ego-self  followed  by the negation  of no-self  the

　　   true and ever unattainable true self is at long last

　　   realized.  This is wu-hisn, no-mind, the Middle  Way

　　   between former polarities.  It is not a solution  or

　　   resolution  of the problem  of self, but rather  its

　　   dis-solution  and  dis-appearance.   The  walls-both

　　   opaque and transparent-have  now been dis-solved  as

　　   well.  Abe speaks here of Realization B: 'Emptiness,

　　   the   Unattainable,  itself   is  the  True   Self.'

　　   Objectification  is  at  an  end,  and   realization

　　   merges  with  the realizer.  In coming  home  to our

　　   original  nature  we also  realize  that  the  whole

　　   world, represented  by the mountains  and waters, is

　　   home.

　　　　  The above discussion  illustrates  the multitude

　　　　 of uses to which  poetry  was put as a means to the

　　　　 end of enlightenment.  Building  on Indian sources,

　　　　 and   enriched   by  Chinese   poetic   and  Taoist