禪宗和天臺是中國極有特色的佛教宗派，它們在歷史的進程中發生著種種關係。如為禪宗所有坐坐禪儀淵源的圭峰宗密的《坐禪儀》，是對智顗《小止觀》的抄錄；禪宗四祖道信的《五門心要》也是對智顗《證心論》的承襲；禪北宗神秀曾住荊州玉泉寺，身受智顗止觀影響，並著有與智顗同名的《觀心論》一卷，此書成為後世禪宗最尊崇的《達摩大師破相論》。策此，可以說禪宗的創立是出脫於天臺宗。宋代，禪宗的延壽極力主張性相融合。禪教一致，融會天臺宗的觀心論和性惡說；明代，智旭主張融會諸宗，認為禪門之病，非天臺不能救。此外，禪宗和天臺宗還發生定祖、國清寺祖庭歸屬之爭。本文僅就以上提到的三大方面作點討論。

　　　　　The Tiantai Section and the Zen Section are the most remarkable sects of Buddhism in China; various relations have merged between them in the progress of history. For instance, Zuo Chan Yi of the Zen Section cites Xiao Zhi Guan from the doctrine of Tiantai, while the Zen Wu Men Xin Yia is a successor of the Tiantiai Zheng Xin Luen. Shen Xiou from the northern Zen once stayed in Yu Quan Temple, and, deeply influenced by Zhi Kai from the Tiantai Section, he wrote a book with the same title as one by Zhi Kai, Zheng Xin Luen, which has become the most honored writing among the later Zen Section. Accordingly, it is fair to say that the Zen Section emerged from the Tiantai Section. In the Sung Dynasty, Yian Shou combined the doctrine of Zen with the Tiantai doctrines of mind and evil nature. In the Ming Dynasty, Zhi X? claimed the defects of Zhen could only be remedied by the Tiantai Section. All the issues above are discussed in this paper.