本文研究聖嚴法師的華嚴思想，對其著作中的相關資料進行歸類與分析，系統地闡釋其重要觀點及發掘其思想特色。研究成果歸納如下：（一）《華嚴經》義理廣博精深，中國華嚴宗教判將其歸於最高教義，其萬法相即相入、重重無盡的事事無礙法界玄妙難解，聖嚴法師以深入淺出的筆法闡釋其中精義，幫助現代學佛者領解意旨，以指導真理的修學。（二）聖嚴法師透過華嚴判教的討論帶出性相融會之旨，強調各類法義之間的平行融通。表面看似別異的各類教說都自法界流出並返歸法界，與華嚴至理具內在相通性，若打開各類教義的封限，即可融通無礙。這個論點有其積極意義，各類法義的修持都能導向華嚴真理的開顯。（三）聖嚴法師詮釋《華嚴經》文本的思想，指出此經揭顯佛陀自證法界，具信、解、行、證的嚴整次第，信心成滿而發菩提心，歷經十住、十行、十迴向、十地的階位而成佛。強調信心的重要地位，華嚴義海甚深，要依信心始得趣入。他運用簡易表達論說重重無盡的華嚴真理世界，通過如來法身遍在遍攝以解明時空中萬法的無盡交融。再者，解明三界唯心的法界緣起思想，三界生死與成等正覺都是唯心緣起，若能止滅妄心，令真心現前，即與諸佛清淨法界相應。（四）聖嚴法師《華嚴心詮》註解宗密《原人論》，是一部植基於《起信論》如來藏思想的判教撰述。聖嚴法師此書的思想特色是將華嚴事事無礙法界與如來藏理事無礙法界進行貫攝，使《原人論》擁有代表華嚴教學的合法地位。如來藏與法界觀的巧妙結合，使華嚴法界至理較易理解，並可依憑空性與真心的觀照而得到開顯。

In this article, we discuss Venerable Shengyen’s Hua-yen thoughts, through classifying and analyzing the relative materials found in his works. His main ideas are systematically interpreted and the characteristics of his thought are explored. The conclusions can be draw as followed: 1. The thoughts of the Hua-yen Sūtra are very rich and profound, and were classified by the Hua-yen School in China as the highest level of Buddhist teachings—one vehicle of distinctive teaching (別教一乘), which is famous by its subtlety and difficulty in understanding. This teaching shows the dharma realm of the non-obstruction between phenomena and phenomena (事事無礙 法界) that one is in all and all in one, and everything penetrates into each other. Venerable Shengyen was able to explain Huayen’s profound theories in plain terms. This would assists modern Buddhist practitioners to understand the meaning of the dharma realm view of harmony and non-obstruction (圓融無礙), and could give them a good instruction on how to approach and realize ultimate truth. His way of interpretation is one of the contributions he has made to the dissemination of Hua-yen teaching in modern world. 2. Venerable Shengyen was versed in Hua-yen’s doctrine classification of five teachings (hīnayana, beginning, advanced, sudden and perfect teaching). This kind of doctrine classification aimed originally to establish the Hua-yen Sūtra in the highest and most unique place. Through the discussion of this theory of doctrine classification, however, the Venerable introduced the idea of the harmonization of dharma-essence and dharma-phenomenon (性相融會), for which he was inspired by Chinese Buddhist theories and the Buddhist thoughts in Late Ming China. From the perspective of Buddha’s perfect enlightenment, there wouldn’t be the division of different teachings, however, the Buddhist scholars saw from one-sided view and raised the arguments regarding dharma-essence and dharma-phenomenon. On a superficial level, there seem be different teachings, in fact they all flow from and return back to the dharma realm, and they all have an intrinsic harmony with the highest truth of Hua-yen Buddhism. As the limitations of various teachings were removed, it can be seen that all teachings are harmonious and non-obstructive. This idea of the harmonization of dharma-essence and dharma-phenomenon based on Hua-yen’s theory of doctrine classification is of positive significance, shows that the practices of various teachings all lead to the revelation of Hua-yen’s ultimate truth. 3. Regarding the thoughts of the Hua-yen Sūtra interpreted by the Venerable, some points deserve notice: first, he pointed out that this sūtra reveals the dharma realm realized by the Buddha himself, and is with the orderly steps of raising faith, understading, practicing and realizing. As the faith has been completely raised, the Bodhi mind is developed, and then having passed through the practice stages of ten dwellings, ten practices, ten dedications and ten grounds, the Buddha-hood is obtained. The Venerable emphasized the important position of raising faith in the practice process of this sūtra. Owing to the profundity of Hua-yen theories, the faith is a indispensable support to enter into them. As long as the faith is fully developed, the practitioner can step on the stage of seeing the Bodhi and truly comprehend the broad and infinite realm of Buddha’s wisdom. Second, the Venerable explained in plain terms the infinite layers of interpenetration (重重無盡) of the Hua-yen’s world of truth. Based on the dharma-body of tathāgata which is omni-present and contains all dharmas, the infinite interpenetration of all dharmas in time and space is explained. The dharma-body of the Buddhas of all times is omnipresent in and transcends time and space, therefore, every point in time and space interdependent with it could penetrates into all and contains all. The Buddhas of all times can be seen in a mere ksana, and we can always enter into the realm realized by the Buddhas of all times. This is the spiritual state to be experienced by oneself, and can be realized through seeing the non-arising and non-ceasing nature of mind. Third, the Venerable explained the idea of intercorrelated origination from the dharma realm (法界緣起) which imply that all dharmas in the three realms are originated from the mind (三界唯 心). The birth and death in the three realms is originated from the mind, also is the becoming of the Buddha. If one could ceased the deluded mind, allow the pure mind to manifest, then he would be union with the dharma realm. 4. Venerable Shengyen’s work dedicated to the explanation on the thoughts of the Hua-yen School is The Interpretation on the Hua-yen’s Core Meaning (華嚴心詮). The book is a commentary on Zongmi’s (宗密) Inquiry into the Origin of Humanity (原人論), which is a work on the doctrine classification of teachings based on the tathāgata-garbha theory of The Awakening of Faith in the Mahāyāna (大乘起信論). The characteristic thought in the Venerable’s book is to integrate the theory of the dharma realm of the non-obstruction between phenomena and phenomena (事事 無礙法界) with that of the dharma realm of the non-obstruction between reality and phenomena (理事無礙法界), and this could legitimize Zongmi’s (this) work to be the representative of Huayen’s thoughts. The true mind of primal awareness (本覺真心) in The Awakening of Faith is considered to conform to Hua-yen’s one true dharma realm (一真法界), and the theory that all the pure and defiled dharmas originated from the true mind is in common with the meaning of mind-only intercorrelated origination from the dharma realm. Moreover, the Venerable expounded the profound implication of the dharma realm of the non-obstruction between phenomena and phenomena in terms of the principle of the dharma realm of the non-obstruction between reality and phenomena to show that the realm of reality (理法界), as the one true dharma realm of all Buddhas, is omni-present and included in all, so each dharma corresponded with the realm of reality also embraces all dharms and is embodied in them. This depicts a picture of the intercorrelation and interpenetration between phenomena and phenomena. The ingenious integration of tathāgata-garbha theory and the dharma realm view may shed some light on Hua-yen’s ultimate truth for the modern readers, and the highest truth could be unveiled by means of the meditation method of seeing the emptiness and true mind. Either in the theoretical dimension or in the practical dimension, the Venerable provided a good integration of Hua-yen’s dharma-realm thought and the theories of emptiness and tathāgata-garbha.