本論文旨在論述華嚴三祖法藏與四祖澄觀間法脈相承的一些問題，文中將澄觀的圓教觀總結在「事事無礙」上，將法藏的圓教觀總結在「主伴圓融」上，透過對這兩個觀念的探討與釐清，顯出澄觀與法藏的不同，進一步說明兩人不同的判教格局。澄觀將其圓教的骨幹放在終教上，這與法藏的華嚴一乘圓教是不一樣的。也因此澄觀認為同教與別教同屬圓教，以及三教（終、頓、圓）圓融即是圓教，這些觀點都不是法藏所能同意。澄觀對華嚴判教的改造，使得澄觀後的華嚴學展現出不一樣的姿態。這也是極力以力挽華嚴宗學為己任的澄觀所始料未及的吧！

The major purpose of this paper is to found the differences out between Cheng-guan's(澄觀) and Fa-tzang's(法藏) philosophy. Fa-tzang is regarded as third-master of Hwa-yen Discipline(華嚴宗), and Cheng-guan fourth-master, in Chinese history. Cheng-guan's philosophy comes to an conclusion, ”Everything Unobstructive”(事事無礙), but Fa-tzang's inference is ”Main and the Associate theory”(主伴圓融). The fundamental theory of Cheng-guan's philosophy is tathagatagarbha(如來藏) thoughts, but Fa-tzang's is not. These differences led to the situation that Cheng-guan's philosophy is entirely different from Fa-tzang, although both of them are regarded as Hwa-yen Discipline masters. Cheng-guan have transformed Fa-tzang's philosophy to his own modus, and influenced the development and followers of Hwa-yen Buddhism later in ancient China.