This paper deals with the similities and differences between Seng-chao's philosophy and Taoism，New taoism during We-jin Dynasty in a new perspective. My main conclusion，which is different from the popular views, is that Seng-chao's philosophy in it's nature can not be part of Taoist or New taoist systems. The paper is divided into four parts: In the first part，the author applies Michel Foucault's "archaeology of knowledge" as a basic method，according to which the intellectual history should be interpreted through interruption viewpoint，and the relations among words to express ideas, the structure of logical propositions and meanings of text were usually complicated and heterogeneous, that is to say，we could not judge the nature and meanings of text simply from it's words expressed or the structure of logical propositions. As for the relationship between Seng-chao and Taoism or New taoism，though Seng-chao used a lot of words and the structure of logical propoitions from Taoist or New taoist test，his philosophy should be looked completely upon as a different type. It is not correct to say Seng-chao's philosophy belong to Taoist or New taoist Buddhism. In the second part，I try to give a new interpretation of seng-chao's interpretation of sunya. Before Seng-chao，Chinese buddhists interpreted sunya with ideas taken from Taoism，which called ko yi，that is, interpretation by analogy. Such a method naturally led to inaccuracy and distortion.The difference between this kind of Chinese Buddhism and Madhyamika in India, however，is that the former regard sunya as a kind of substance or origin，while in the latter，sunya was seen as universal relativity，which was against realism. In order to eliminate probability of realism，Seng-chao interpreted sunya as the unreal. His efforts did try to return to Madhyamika's tradition. In the third part，this paper discusses how to comprehend of "prajna as unknown"，I offer two possible interpretation of it. The first one is Reductive or Taoist，which considers "unknown" as a continuous process of inner purifying，the another one is Anti-reductive，which hold that "unknown" or "becoming empty of mind" has no reference to the process, but refers to a instant enlightenment. In the final part，I investigate Seng-chao's influence on Zen，especially on "the school of stone". Focusing my attention on "unduality" and "sudden/gradual"，I state the relationship between Seng-chao and Zen in a new way.
