「法華三昧」一詞最早出現於《法華經》，但在《法華經》中對「法華三昧」的定義、實踐，並無深入闡述。反而在慧思、智顗的努力下，「法華三昧」修證理論逐漸清晰，實踐次第逐漸具體。由此得知，慧思、智顗的法華三昧思想理論、實踐方法對法華三昧行者具指標性意義。
慧思認為法華三昧乃大乘利根者所修之不次第法門，以「有相行」與「無相行」為修行方法，而更專注於「無相行」。無相行在甚深禪法基底下，結合空性，展現《法華經》一佛乘思想，視一切眾生如佛菩薩想。而慧思的法華三昧思想，涵蓋：「法華至上」的法華經觀；及在眾生本具如來清淨法身藏的基底下，以「妙」義概括《法華經》之主旨，「妙」義以「眾生」為主體等思想。
智顗的法華三昧是行「不次第」行，教「次第」懺儀：除展現初機行徑，久修者也可直接依〈安樂行品〉入手。次第懺儀的「實相正觀」，除了空觀又融入一心三觀開展十乘觀法。
慧思與智顗「法華三昧」傳承與解行的異同，可從「法華三昧著作的援引」、「法華三昧的思想理論」、「法華三昧的實踐方法」三個面向得知。然無疑的是，不管是循慧思法華三昧的有相行、無相行，或智顗法華三昧的懺法、十乘觀法，皆可證入法華三昧。
本論文共分六章，正文分四章：「《法華經》法華三昧之分析」、「慧思法華三昧之分析」、「智顗法華三昧之分析」、「智顗對慧思法華三昧的傳承與創新」。以「法華三昧」為主軸，貫穿整部論文，將論述重心放在慧思、智顗法華三昧的解行探究，輔以比較《法華經》法華三昧、慧思法華三昧、智顗法華三昧，進而得出智顗對慧思法華三昧傳承與解行的異同：慧思與智顗法華三昧著作（經典依據、組織結構、表達方式）的異同、思想理論（《法華經》觀、詮釋「妙法蓮華」）之異同、實踐方法（「法華三昧」行持、「法華三昧」證果）之異同。

The term "Lotus Samadhi" first appeared in the Lotus Sutra, However, there is no explanation for the definition and practice of "Lotus Samadhi" in the Lotus Sutra. On the contrary, with the efforts of Huisi and Zhiyi, the theory of " Lotus Samadhi" practice has gradually become clear, and the practice steps have gradually become more concrete. From this we know that Huisi and Zhiyi’s Lotus Samadhi have indicative significance for Lotus Samadhi practitioners.
Huisi believes that Lotus Samadhi is a non- sequence method practiced by those with powerful Mahayana roots. Take "practice with form" and "practice without form" as practice methods, and focus more on "practice without form".The practice of non-appearance is based on the profound Zen method, combined with emptiness, to show the thought of the Buddha Vehicle in（Eka-yāna一乘思想） the Lotus Sutra, and to regard all living beings as Buddhas and Bodhisattvas. Huisi's thoughts on the Lotus Samadhi cover: the view of the Lotus Sutra as "the Supreme Lotus Sutra"; and on the basis of the pure dharma body possession of the Tathagata in all living beings, the main purpose of the Lotus Sutra is summarized in the meaning of "wonderful", "wonderful" "It means taking "all living beings" as the main body and other thoughts.
Zhiyi's Lotus Samadhi is to practice "non-sequence" practices and teach " sequence -by- sequence " confession rituals:to show the initial movement, those who practice for a long time can directly start with the "anlexing pen（〈安樂行品〉）". I n terms of the correct view of reality, in addition to the view of emptiness, it also integrates the three views of one mind（一心三觀） to develop the ten vehicle contemplation method.（十乘觀法）
The similarities and differences between Huisi and Zhiyi's " Lotus Samadhi" in inheritance and interpretation can be learned from three directions: "The source of the scriptures of the Lotus Samadhi", "The thought theory of the Lotus Samadhi", and "the practice method of the Lotus Samadhi". There is no doubt that those who practice Huisi's Lotus Samadhi or Zhiyi's Lotus Samadhi can both prove the Lotus Samadhi.
This thesis is divided into six chapters. In addition to the introduction of the first chapter and the conclusion of the sixth chapter, the main text is divided into four chapters: "Analysis of the Lotus Samadhi in the Lotus Sutra", " Analysis of Huisi's Lotus Samadhi ", " Analysis of Zhiyi's Lotus Samadhi", " Zhiyi's Inheritance and Innovation of Huisi's Lotus Samadhi ".The whole thesis takes " Lotus Samadhi" as the main axis.The focus of the discussion is on the exploration of the Lotus Samadhi of Huisi and the Lotus Samadhi of Zhiyi, supplemented by comparing the differences between the Lotus Samadhi of the Lotus Sutra, the Lotus Samadhi of Huisi and the Lotus Samadhi of Zhiyi, and then come to the conclusion that Zhiyi’s understanding of Huisi The similarities and differences between the inheritance of the Lotus Samadhi and the interpretation：similarities and Differences in Huisi’s and Zhiyi’s Lotus Samadhi Writings, similarities and differences between Huisi and Zhiyi’s thoughts and theories of Lotus Samadhi, similarities and differences in the practice methods of Huisi and Zhiyi’s Lotus Samadhi.