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©ú¡A½t×¹çµLªY¹½¡K¡KµL©ú»P¤O§U©óªk©Ê¤è¦¨²b¥Î¡C ¯ð·Ë¬J³\ÀH½t¤§¸q¡A¥²³\ªk©ÊµL©ú¤¬¬°¦]½t¡C¦ý¬ùÅé ¨ã©úÀH¡A¦Û²§Åv±Ð¡C(47) ¢w¢w¢w¢w¢w¢w¢w¢w¢w 44 ¡mÉÃÄòÂán¥U100¡A¶111¤W¡B¤U¡C 45 ¡mÉÃÄòÂán¥U100¡A¶121¤U¡C 46 ¡mÉÃÄòÂán¥U100¡A¶134¤U¡ã¶135¤W¡C 47 ¡m¤j¥¿Âán¥U46¡A¶716¤¤¡C ¶380 ¦p¦¹¸ÑªR¡A«h¬V²b¤¬¬°¦]½t¡A²b¥²ÂǬV¦Óµo¡A¬Gª¾Â§©Òª`¡A«ê ¦X¤Wz§Y·P§YÀ³¡B¹ï¸Ü¦¡¿Ä³q¨âºØ¥DÅé¹Ò¬Éµ¥¸q¡C¨ä²z¬LµM¡A ©ó¦¹¤£¥²Âب¥¡C¦p«á¤s®a²bı¤¯©¨®v»Pª¾Â§ÅGÄá¦òÂk¤ß¡B¬ù¤ß Æ[¦òµ¥°ÝÃD¡A§ó©úÅã¦aÅã¥Ü©¼¦¹ª§Ä³ªº«ÂI¡A¦b©ó¬Û¤¬¥DÅé©Ê ªº²×·¥»P§_¡C¤µ¤£«K¸Ô±´°Q¨ä¨Æ¡A°ß±o¥t«Ý§O½×¡C ¶381 What is the Buddha Looking at? The Importance of Intersubjectivity in the T'ienXt'ai Tradition as Understood by Ssu-ming Chih-li¡(960¡ã1028) Brook¡@Ziporyn Visiting Assistant Professor, University Michigan Summary In the early Northern Song Dynasty, in the process of reconstructing the declining T,ien-t'ai tradition and adapting it to the new intellectual environment of the Buddhist world at this time, two different theoretical orientations came to be applied toward the interpretation of the writings of Chih-i ¡(538¡ã597) and Chan-jan (711¡ã782), the two defining sources of T'ien-t'ai doctrine, resulting in a lively schism between two groups of exegetes, retrospectively known as the Shan-chia and the Shan-wai. In this essay I argue that one especially useful way of coming to understand what was truly at stake in these debates is to pay special attention to the way in which these two opposed factions of Sung T'ien-t'ai treated the question of what I call "intersubjectivity," by which I mean the impact of the existence of other consciousnesses upon the structure of any given consciousness. In particular, this essay demonstrates that the Shan-chia polemics, spearheaded by Ssu-ming Chih-li (]960¡ã1028¡^, can be profitably viewed to be in part an attempt to preserve an interpretive approach to Chih-i and Chan-jan that would maintain the centrality of a particular intersubjective vision. This vision is founded on the conception of the Bodhisattva or Buddha as a being whose enlightenment is radically and constitutively referential to the deluded state of all beings. The unique consequences of this approach can be analyzed by adding to the standard quasi -theistic deity / being I-Thou relation the three further T'ien-t'ai doctrines of 1) the mode of action of the enlightened beings, a non-intentional and all- pervasive Kan-ying or stimulus-response relation; 2) the relation of "non¡Xduality" (also described, more emphatically, as identicalness, sameness) (chi)) obtaining between provisional and ultimate truth (ch'uan and shih); and 3) the relation of "non-duality" between subject and object, or between any living being and its ¶382 environment, realized in the perceived world of the deity inquestion, predicated on the claim that both subject and object are themselves the whole dharma realm (i.e., the totality of all that exists), that each part is equal to the entire whole. These doctrines imply a situation where self-praxis and the transformation of others are non-dual, where deluded stimulus and enlightened response are mutually inclusive, and where all beings are constantly playing both the role of enlightener and deluded being in need of enlightenment, in a ceaseless and constitutive intersubjectivity. In this essay I first locate the basis of this view in Chih-i and Chan-jan, and then the specific angle of interpretation from which Chih- li deployed the concepts, with a particular emphasis on its impact on his doctrine of the evil inherent in the Buddha¡Xnature, and the non¡Xduality of delusion and enlightenment. ¡@¡]The present paper was presented at the "Academic Conference on the History and Teachings of the T'ien¡Xt'ai school" on December 16, 1995¡^ ¡@Key words: 1. T'ien¡Xt'ai thought 2. Shan¡Xwai / Shan-chiapolemics 3.intersubjectivity 4. value paradox 5. holism