近代以來關於華嚴宗傳承的研究，由於受到部分西方與日本學者之 重視文獻與歷史考據等外部方法的影響，提出不少懷疑乃至非議華嚴宗 傳承的說法。這些對於華嚴宗傳承的疑難，極少是由古人對於華嚴宗傳 承的立場來詳加考察。本文之有別於前人研究成果之處，正是企圖在尊 重古人的論述脈絡下，嘗試挖掘出有關華嚴宗之傳承，自有其歷代相承 不絕之DNA，這DNA，正是華嚴宗之所以能在新的時代中重新活化的 活水源頭。考察的方向，則是由華嚴宗諸祖之判教入手，對象包括了賢 首、清涼、圭峰三位唐代祖師，以及北宋初期的長水與晉水。考察結果 發現，從賢首的「頓、終二教法在圓中」，清涼的「後三教皆同一 乘」，到圭峰之將終、頓、圓三教同歸於一乘顯性教，顯示出了唐代華 嚴宗諸祖之間DNA的傳承。而經過唐末五代的沒落之後，北宋初年的 長水，傳承了唐代華嚴宗諸祖的DNA，高唱「三教皆屬圓收」、「三教圓實不殊」。其弟子晉水，則進一步將此DNA植入新的行法中，建 構出圓教修行包含同教一心（終教一心與頓教一心）及別教一心的行法 架構。由此可以得出以下的結論，即欲進入華嚴宗圓教的基本門檻，在 於終教。因此，由判教的角度來看，華嚴宗由唐至宋所傳承的DNA， 的確要屬終教，殆無疑義。

The research on the Huayan School lineage in recent times, due to the influence of some external methods such as the emphasis on literature and historical research by some Western and Japanese scholars, has raised a lot of doubts and even criticisms about the lineage inheritance of the Huayan School. These doubts of the lineage of Huayan School were seldom prudently investigated from the standpoint of the Huayan School patriarchs. This article departs from the previous research results, particularly in an attempt to extricate the transmission inheritance of the Huayen School in the context from the patriarchs themselves to unearth the DNA of its own inheritance. This DNA, specifically would be the source of fresh living water that can energize and rejuvenate in the new era. The investigation was directed from the classification system of all the great patriarchs of the Huayan School, including the three great masters of the Tang Dynasty, Xianshou, Qingliang and Guifeng as well as Changshui and Jinshui in the early Northern Song Dynasty.