以專修往生阿彌陀佛的極樂世界之行業為宗旨的中國淨土教門，自南北朝時代形成，經曇鶯 (476－約542) 、道綽 (562-645) 、善導 (613-681) 諸大師弘揚，在唐朝教勢日益隆盛。懷感 (卒年 699) 為善導的高弟，其代表作品《釋淨土群疑論》，通過答辯時人對淨土教學的各種質疑，為淨土教門所牽涉諸觀念和行法，提供全面解說，為中國早期淨土系著作最具理趣的一種；然而歷來沒有受到重視，以懷感為主題的中文專著迄今闕如。本文啟始根據見於古僧傳的懷感本傳、《釋淨土群疑論》的序文，以及一些古經錄所提供的資料，闡述懷感一生的行事和著述。本文繼而探討懷感在阿瀰陀佛和其極樂世界所屬品類這淨土教學的重要問題的看法。就此本文首先咯述這問題出現的背景； 繼而以懷感所提出的佛身、佛土分類為綱， 界定懷感在這問題上所持立場和說明其立場的特殊意義；最後詳細分析懷感的桂樂世界為「三界不攝」和為「體穢相淨」的主張。全文的討論注重申示法相宗的唯識學說對懷感的淨土教學的重大影響，並且力求凸顯懷感的淨土思想跟其先萃道綽、善導等的同其所在。

　　　　　 Huaigan (d. 699) was the leading disciple of the pre-eminent Pure Land master Shandao (613-683) and one of the earliest systematizers of Pure Land thought. His representative and only extant work, the Shi jinigtu qunyi lun, was a brilliant attempt at Pure Land apologetics, providing replies to virtually all the criticisms which had been raised against Pure Land ideas and practices. This paper begins with an account of the life of Huaigan based on the records found in ancient Buddhist iographies and bibliographies. The main body of the paper consists of an exposition of Huaigan conception of the nature of the Buddha Amit 槆 ha and the Pure Land. The exposition begins with a summary of the various views about the central Pure Land problem current in Huaigan time. It goes on to define Huaigan position drawing on the various analyses of Buddha-bodies and Buddha-lands that Huaigan proposed. It concludes with a detailed discussion of Huaigan contention that the Pure Land of Amit 槆 ha “transcends the three realms” and　“is defiled in substance and pure in appearance“. The exposition aims at ghlighting the crucial role played by the Yog 歊漷a teaching of ere-consciousness in Huaigan Pure Land thought, and at bringing out some of the key elements which distinguish Huaigan Pure Land thought from that of his predecessors.