從初唐以來，隨著華嚴思想的普及以及佛教禪學派的成立，禪與教、淨與密緊密連結開來。加上國人習密風氣很盛，使得華嚴與密教間的關係更具有親和力，在中國有所謂的即禪即淨即密的行法出現。華嚴與禪、淨、密之間的關係，很值得深入探究。華嚴經教與一些密教經典親密的聯結，在佛教的密教的傳承與信仰中，已有一段長久的歷史。在日本的真言華嚴學派裡頭，重視《大毘盧遮那成佛神變加持經》並將它與華嚴經結合在一塊，其關係不僅只在於兩部經典的本初佛是大日如來（毘盧遮那佛）而已。但這一點，卻為人所熟知。而其它的成份，卻不是那麼知名。不過，這兩個佛教傳習，透過密教與華嚴在歷史發展的旅程，兩者間的親和力是具體的。本文的主要論點在此。全文分為幾個部份。一，是緒論；二，是早期不顯著的結合；三，是改善後的發展；四，是結論，論述華嚴思想中密教的成份多於顯教中新興教派的禪宗與淨土，所以它跟密教較顯教為貼近。

After early Tang Dynasty, owing to the spread of Huayan Thoughts and teaching, and the connection between Chan（禪）and religion idea, or Pure Land （淨土）and Mijiao（密教）, the affinities of Thought and Practice came to pass. It happened under many master's mind, From Chan to enter Pure Land, and Pure Land is Mi, three traditions of Buddhism can be enter freely as long as the master want to do it. It is worth while to study such a thing that the relation between Huang and other Buddhism School special in Chan School, Pure Land and Mijiao. It has long existed in Tibetan traditions and beliefs of Buddhism that is because of the Buddhâvatamsaka Sutra close relation to certain Tantras. In the Japanese Shingon sect Kegon, there is a special relationship between the Mahavairocana Tantra（大毘盧遮那成佛神變加持經）and the Huayan Sutra. That came to some phenomena, a relationship went beyond the fact that the two scriptures share Vairocana（大日如來）as their principal and primordial Buddha. Which one is well familiar. Some facts seem not to be so well known. However, there have actual effect of the perceived affinities between Huayan and mijiao on the historical development of those two traditions in the Chinese Buddhism. Those ideas are important in my remarks. I intend to show some points. One is preface. Two is talk with early inconspicuous of Huayan-Mijiao alliance. Three is to discuss about a crucial later development. Four is conclusion, citing some experiences from belief in proof of his arguments.