智顗（A.D.538-597）四十歲以前所寫定的《釋禪波羅密次第門》，正當中國煉丹術的全盛期（270-580），身為中國人於知識養成期中，面對這樣大思潮的衝擊，真能置身事外嗎？他在《釋禪波羅密．通明觀》大量採用的身體論述部分，是完全承襲於印度禪法嗎？或者以佛學系統暗藏煉丹術的資料？他於吸納轉化而創設出的天台止觀，純粹是他一己靈犀觸發的嗎？ 基於這樣的焦點，本文擬於身體論述部分找尋資料的源頭，藉此分殊智顗多元文化刺激與轉化的現象。

Zhiyi（A.D.538-597） wrote ”Shi Chan Boluomi Tsidi Famen”before he was forty years old, when the Chinese physiological alchemy was in its prime. It seems unlikely that Zhiyi could separate himself from that atmosphere. In his “Supernatural power and insight,” there is a lot of body discourse. Is it just an adoption from the Indian concept of Zen? Or is it the Chinese physiological alchemy in reality? Is his Tian-tai chih-kuan merely a creation of his own? This article focuses on body discourse to trace the origins of Zhiyi’s thought and to discuss the problems of assimilation and transformation.