本論文的主旨在探究華研三祖法藏大師的圓教思想。在過去千餘年中，華嚴宗學的圓教核心，一直被認為是如來藏思想，因此法藏的圓教也被解讀成以如來藏思想收攝諸教的型態。但在法藏判小、始、終、頓、圓五教時，如來藏則僅是終教，而非圓教，這形成了一個極大的矛盾。本論文在研究中發現，法藏的圓教乃是以「主伴圓融觀」為骨幹，進而收攝頓、終、始三教，而成一圓教。因此，認為如來藏思想是法藏圓教之核心思想明顯是個錯誤，而這個錯誤則是起因於四祖澄觀的曲解。在法藏圓教思想的探究中，本論文將法藏的圓教型態判為「本圓格局」，與天台的「後圓格局」成了極為不同的兩種典範。過去有關頓教及同教的定位一直說不清的問題，可以在本圓格局中得到定位。同教是導諸教入別教的過渡型教義，不具有獨立教義，故五教判中沒有同教；頓教則自具有獨立的教法。而為了收攝可說的漸教與不可說的頓教，法藏的圓教以一種特殊的「無盡說」的型態出現，這也同時說明了法藏多觀點論述的方式與其圓教思想的內在關聯。 The purpose of this dissertation is to clarify the Complete Teaching（圓教） of FaTzan(法藏), a famous Buddhist monk in ancient China who first stated the main doctrines of Hua-yen Discipline(華嚴宗)and was referred to as Third Right Reverend by Hua-yen followers later. People used to believe that Tathāgatagarbha(如來藏) thoughts in The Awakening of Faith in Mahayana（大乘起信論）embody the main doctrine and the Complete Teaching of Hua-yen Discipline. The famous academician Mou Tsung-san（牟宗三）, in his book Buddha Nature and Prajna（佛性與般若）, brought up the critical examination of Hua-yen Discipline. As a result, Mou Tsung-san believed that Tathāgatagarbha thoughts embody the main doctrine of the Complete Teaching of the Hua-yen Discipline too. In this dissertation, I argue that Tathāgatagarbha thoughts and the theory of Dependant Origination and Emptiness(緣起性空) are integrated in the Main and the Associate theory(主伴圓融說) of Hua-yen Discipline, and that therefore Tathāgatagarbha thoughts should not be viewed as the only main doctrine of Hua-yen Discipline. Moreover I claim that the Theory of Unlimited Cause of Dharma(無盡緣起) possesses an independent value since it contains the Theory of Truth As Connected with Everything(真如隨緣), and that it can not be viewed as the extension of the Theory of Dependant Origination and Emptiness. In conclusion, the existent description of the Complete Teaching of the Hua-yen Discipline in fact has been a serious misinterpretation.
