海雲繼夢法師高揭「充實和提升生命品質」的宗旨，祭起「新古典華嚴」的大纛，保持著一股蓬勃興盛的發展勢頭，在臺灣佛教界顯得非常有特色。二○○八年九月他從老輩僧人手中接過賢首兼慈恩宗第四十二世、高原法系第十八世的法卷，正式成為華嚴宗的一代祖師，以繼承五祖志業、開創華嚴宗新局面為己任。為此他盛弘《華嚴》，尤重「三品」，遍及禪、淨、律、密，廣開法門。其思想特色不僅在於用「E時代」的語言對經典教法進行生活化、人性化的闡釋，更在於將佛教的本質界定為對生命的解脫、淨化、充實和提升，以生命哲學的形式從華嚴宗的立場上彰顯了人間佛教的歷史趨勢。

Master Haiyun puts forward New Classical Huayan for the purpose of enriching and enhancing the quality of life with a booming and distinctive momentum of development in the Buddhist circle in Taiwan. He wants to be the succession of Hanyan Founder Masters, and tries to start a new situation of Huayan. He absorbs the achievement of academic circles, and proves that Avatamsaka Sutra achieves the highest peeks of human beings and shows the nature of human being. He looks meditation as a kind of special experience and a transformation projects of life, and tells meditation method and system theory of Chan. He thinks that “off-site thinking” and “cultural anatomy” helps Buddhism spread from India to China, by Theravada, Mahayana, semantics, and has been developed to make significant contributions to human beings. He attached importance to discipline, not pay attention to specific discipline provisions, but the precepts of basic spirit. His “New Classical Huayan” aims at combining “Classical Huayan” to actual situation of the times, committed to success in the world. His theories in the future of the Buddhist circles still have quite large development space.