佛教傳入三韓始於高句麗小獸林王二年 (372)，時為東晉簡文帝咸安 二年，「前秦苻堅遣使及僧順道送佛像經文」，越二年，「阿道來自晉， 明年乙亥二月，創肖門寺以置順道，又創伊佛蘭寺置阿道，此高麗佛法之 始」。其後，因君王的護持，佛事至為繁榮，求道創宗熱情高漲，新羅尤 然，相繼有圓光、圓覺、慈藏、義相、勝詮、道義、普照等皆往中國求 法。後來新羅消滅了百濟和高句麗，完成了統一大業，為了學習唐的先進 文化科學知識，派遣大量的留學生、留學僧入唐。在這種背景下，義相 (625－702) 入唐求法並將華嚴宗傳至新羅。義相於文武王元年入唐，得見 終南山至相寺智儼並入室，與賢首法藏為同學。會得華嚴妙旨，於十一年 回國，弘傳華嚴宗旨。建立了北嶽浮石寺、金山梵魚寺、智異山華嚴寺等 十餘個大寺剎，此即「十剎傳教」。其門徒十名均為上足弟子，都致力於 振興華嚴宗。義相的華嚴思想集中體現於《華嚴一乘法界圖》中。本文擬 對義相入唐求法所接受的中國佛教思想的影響，以及他的華嚴思想對中國 佛教所產生的影響作一探討。並通過研究其華嚴著作所體現的思想，究明 義相在新羅華嚴佛教史上的地位。

In this paper, the subject of thesis is: Master Uisang's way to Tang for studying Buddhism, his philosophy and his influence upon Chinese Buddhism, is studied in the viewpoint of subjective cultural exchange not of the culture receptor. Master Uisang has been simply regared as a learner of Zhiyan's Huayan philosophy and the founder of the Korean Huayan School with introducing the idea into Silla. He and Fazang studied Huayan with Zhiyan together, in fact, he served as an important momentum for Fazang's Huayan philosophy with flourish. He developed Huayan dogma which had been promoted by his master, Zhiyan, with “Diagram of the Dharmadhtu according to the one vehicle of Huayan” and formed his own Huayan ideas such as the metaphor of counting ten coins. Fazang who is known as a crowner of Chinese Huayan, succeeded Zhiyan and Uisang's philosophy and successfully advanced it. This proves the “Diagram of the Dharmadhtu according to the one vehicle of Huayan” is so important in Chinese Buddhism history as in Korean's. It is easily noticed that Uisang was not just a philosophy but a participant who brought the development of Chinese Buddhism. What he had done can be regarded as a proper example to look into the contribution for promoting Chinese Buddhism of Silla's students who studied in China.