義相（625-702年）入唐後在華嚴二祖智儼（602-668年）門下學習，智儼賞識其精於義持，於是封義相「義持」之號。智儼圓寂後七年間，義相鑽研華嚴不輟，受到同門的愛戴。文武王十一年（671年）義相回國後創建浮石寺，開演華嚴一乘，發展教團。義相的著作有《華嚴一乘法界圖》、《入法界品鈔記》、《華嚴十門看法觀》、《諸般請文》等。義相在智儼門下研學華嚴時所提出的論文即是《法界圖記》，連同《略疏》，合稱為《華嚴一乘法界圖記》，內容記述華嚴圓教宗要。本文以既有的研究為基礎，通過對義相著作的分析，考察義相華嚴思想的修行觀，特別是他的「華嚴觀行」之思想體系。為了能準確的理解義相之華嚴觀行，首先通過《法界圖記》中的「別教一乘」、「同教一乘」的觀點，並通過與智儼教判觀點的比較來說明義相的教判觀點，從而考察把法界圖像化的《法界圖記》中的一乘法界觀。華嚴觀行是對通過華嚴一乘菩薩行和華嚴一乘觀法來莊嚴一乘法界的菩薩修行的說明。首先兩分為慈悲之路─華嚴一乘菩薩行（部份）和智慧之路─華嚴一乘觀法（全體）之後，以圓融無礙的、不偏向任何一方的中道普賢行願之觀點來說明。這樣的論述構造最適合用來解釋統合了義相的實踐人間相、教法、根機，並且自由往來於整體（華嚴一乘菩薩行）和部份（華嚴一乘觀法）之間的華嚴觀行的意義。

In Buddhism, the body and mind of an unenlightened person is regarded as transience. In this thesis it is attempted to understand that how the disciples of Euisang （625-702） could realized that the body and mind of an unenlightened person was Jiulaibudongfo（舊來不動佛） by studying their Huayanexamination. To overcome the limitation of available materials in the academic circles in the study of Huayan-examination system of Euisang, this thesis, first of all, restudies Yi Cheng Fa Jie Tu（一乘法界圖） by Huayan-examination, and second, primarily considers Euisang’s transcripts of lectures such as Daoshenzhang（道身章）, Zhitongji（智通記）, Zitifoguanlun（自體佛觀 論）, Third, while it approaches Examination system reversely in conformity with Cong Sui Lu（叢髓錄） the primary references are the 10 disciples of Euisang. Fourth, among the Cong Sui Lu the achievement of Zhi Yan（智儼: 602-668）which helps to understand Huayan-examination in details is primary reference and those materials that are not verified in Cong Sui Lu are to be identified directly through studying the achievement of Zhi Yan. Fifth, it makes the most use of Examination of Avatamsaka Sutra（華嚴經）and Shi Di Jing Lun（十地經論） that were the foundamantal materials for Euisang making Yi Cheng Fa Jie Tu. Sixth, it limits the range of overall reference materials up to before the time of Gyun Yeo（均如：923-973）, however if it is necessary to refer back to the achievement of Gyun Yeo in order to explain important issues it is to be used as restrictive as possible. In the next chapter, firstly it looks into a view-point of Jiaopan（教判） in order to understand Huayan-examination of Euisang concretely and accurately and also examines One yāna dharmadhātu way（一乘法界觀） of Yi-Cheng Fa- Jie-Tu which is graphically formed to reflect the world of Avatamsaka Sutra so called teachings and explanations of One yāna. And then it is to classify One yāna way of bodhisattva （華嚴一乘菩薩行） and One yāna examination （華嚴一 乘觀法） followed by the explanation of the two ways in the view-point of the unbiased middle path. This explanation structure was decided as it was regarded as most appropriate way to describe Euisang’s dynamic and practical human image which freely go and come frequent universality and particularity through firstly way of bodhisattva which is universal in the middle of particularity and secondly Huayan-examination which is particular in the middle of universality, and the meaning of Huayan-examination which integrates the teachings of Buddha.