初期大乘經典代表作《無量壽經》，經中保留初期大乘佛教諸多要素，顯露初期淨土教與其他思想的交流情況。本文擬以無量壽經為主，論述初期淨土教與華嚴思想的關聯。《無量壽經》賢護十六正展現的行誼，充斥華嚴的特色，也在本文討論之列。接著聚焦於兩經共同提到的普賢行願，討論八世紀後半整合到四十卷華嚴的普賢行願讚從發展到定型過程中，如何表現它與淨土的關係。透過前幾節的檢討心得，本文將檢視西藏西部重要的Tabo 寺，論述該寺如何根據經典來安排具備華嚴、淨土特色的圖像，進而重新判斷該寺主尊位格。藉由觀察淨土與華嚴的融通過程，檢視Tabo 寺的圖文配置，可以推斷後室主尊為彌陀的可能性多過大日如來。Tabo 的例子顯示，華嚴菩薩道的修行與彌陀信仰的融合，到了大乘佛教中後期，有更加緊密的趨勢。

As an early text of Mahayana Buddhism, Sukhavativyuha sutra reserves some elements belonging to initial stage of Mahayana Buddhism. By investigating these elements, the interaction among Pure-land Buddhism and other Buddhist doctrines would be observable. This paper deals with the connection between thoughts of Pure-land Buddhism and Avatamsaka from a perspective of Sukhavativyuha sutra. Especially, both doctrines emphasize and recommend Bodhisattva Samantabhadra's vows and deeds as a paradigm, which has long been conceived as a distinguished feature revealing the relationship between Pure-land Buddhism and Avatamsaka doctrine in Bhadracaryapranidhana gata. In summary, the investigation shows that the characteristics of Samantabhadra and his deeds have occupied a significant role as a bridge and would link doctrines of Pure-land Buddhism and Avatamsaka. By analyzing the interaction between both doctrines, it would be possible to determine the meditating Buddha in the cella. It turns out that, the Buddha in cella probably represents Amitabha Buddha rather then Vairocana. Tabo as a case, displays that the practices of Mahayanic bodhisattva revealed in Avatamsaka merged with the belief of Pure-land tradition and such a trend became more intensive when it came to the time of latter Mahayana Buddhism.