智旭是明末四大僧之一，他的《周易禪解》是佛家解易著名的代表作。長久以來，易學界都把它當作是以禪宗思想來解易的，並且也把它視為是明代心學派易學的一個支流。但經過筆者的考察，從「易學方法」及「易學思想」兩方面來皆析，發現智旭解易的佛學立場，並不是禪宗，而是來自天臺宗，尤其是宋智禮山家派一系的思想。 在易學方法上，智旭運用天臺宗所擅長的「四悉檀」法來解易；在易學思想上，則注入天臺宗獨特的「一念三千」、「隨緣不變」、「性具善惡」等相關的思想，徹底改造了整個《周易》的體系。由此言之，佛家解易，是自有其理路淵源，自成一格的。《周易禪解》的思想並不為宋明儒學所涵蓋，因此，在易學史上，似乎不應視之為宋明心學派易學的一個支流。

One of the four master monks in the late Ming dynasty, Zhi Xu’s famous book Zen Interpretation of Chou Yi has been taken as a representative work of Buddhist interpretation of Yi Jing. For a long time, Yi Jing studies viewed his interpretation as starting form the Zen sec., belonging to a branch of Spiritual Yi of Ming dynasty. However, form the analysis of ‘Methods of Yi’ and ‘Thought of Yi’, it is found that the perspective form which Zhi Xu interpreted Yi, was not from Zen Sect but Tien Tair Sect; furthermore, it follows particularly the line of Zhi Li Shan teaching of Song dynasty. To anlyze form ‘Methods of Yi’, Zhi Xu incorporated cattair siddhanta (Si-xi-tan) of Tien Tair teaching. As to ‘Thought of Yi’, he infused the concepts ‘yi nian san qian’ (3000 worlds in one thought), ‘undisturbed minds’, ‘human nature is both good and evil’, that are unique to Tian Tiar Sect; this in turn changed the entire system of Chou Yi. From this we can see that , be Buddhist interpretation of Yi JIng has its own unique origin and path. The scope of the Zen interpretation of Chou Yi can not be covered by the Confucianism of song and Ming dynasty. As a result, it should not be taken as a branch of the Song-Ming Spiritual Yi thinking.