首先，三種漢譯版本《華嚴經》經過核對，發現了值得注意的歧異。本文依較早版本的《華嚴經》闡明平等性智，且討論在《華嚴．入法界品》瞿波與師子奮迅比丘尼故事之較晚版本中傾向性別歧視的變動痕跡。接著，基於上述發現，本文強調在經教中揀別啟蒙精神與蒙昧雜質的重要性。於是，本文以反省作結：經教中對女性的錯誤控訴，不符佛之本懷，所以不該再被執持於當今。《華嚴》的平等性智，特別展現在其「如來性起品」。「如來性起」這一漢譯詞，可以有兩種詮釋法。在持業釋，意指「如來如去的起心覺悟」（靈性起心）－超越妄識制約、超越「種性」限制。但是，在依主釋，「如來性起」卻意指「如來種性的顯起」。後一種詮釋是在佛教如來藏思想的概念框架中的，卻可被誤用於種姓沙文主義之復辟。

Firstly, when three versions of the Chinese translation of the Flower Ornament Scripture (Avatamsaka) were collated, significant discrepancies were found. This article illuminates the wisdom of universal equality in the earlier version of the Flower Ornament Scripture, and discusses the alterations toward gender discrimination to the stories of Gopā and Bhiksunī Simhavijrmbhitā in the later versions of the Ru-fa-jie chapter (Gandavyūha).Secondly, based on the above discoveries, this article emphasizes the importance of discriminating the spirit of enlightenment from the unenlightened impurities in religious scriptures.Thirdly, this article concludes with the reflection that the false accusations against the females in Buddhist scriptures can't accord with the spirit of the Buddha and shouldn't be persisted today.The wisdom of universal equality in the Flower Ornament Scripture is represented in the Ru-lai-xing-qi chapter. There are two interpretations of the term ”ru-lai-xing-qi” (tathāgatôtpattisambhava). As a Karmadhāraya (descriptive determinative compound), it means ”thus-go thus-come awakening” (intersubjective awakening)-not conditioned by ”gotra” (means race or lineage). But, as a Tatpurusa (dependent determinative compound), it means the manifesting of ”Buddha's gotra”. The latter interpretation falls within the conceptional framework of Buddhist tathāgatagarbha thought, but it can be misused for the restoration of the caste chauvinism.