本文分三部分論述從華嚴經學到華嚴宗學教理的轉變過程及其原因。 一、「晉 譯華嚴」譯出後，華嚴學僧逐步對其學說多途創用，或運用於宗教儀式，或貫徹於修禪實踐 ，或憑之考教經典、探討義理，或賴以佐證某種信仰的合理，為華嚴經學在中國思想界紮根 奠定了基礎。二、（地論）的譯出，為研究整部（華嚴）提供了新思路，開闢了新領域。側 重研究（華嚴）的地論師受到新資料的啟示，在探討華嚴義理方面不斷創新，特別是通過揭 示原經形象描述的象徵含義，提出具有宗教哲學意味的概念，闡述其華嚴思想，促成了華嚴 學從形象描述的宗教文學向概念分析的宗教哲學的理論轉型，為華嚴宗教理的建立指明了方 向。三、唐代華嚴學僧在全面繼承前人研究成果基礎上，建立了前所未有的華嚴概念體系。 從華嚴經學到華嚴宗學的轉變，是在中國傳統思想文化誘導下發生的理論創造過程，是哲學 化的過程。它從啟動到結束，有賴於多種因素的綜合作用，但最根本的動力，源於中國思想 文化中固有的不迷經、崇理性、尚創新的精神。

　　　　　The article divided into three parts discusses the course and causes of the theory of Hua-yen-ching (Buddhavatamsakamahavaipulyasutra (華嚴經 ) ) changing to the theory of Hua-yen school. First, after this classics was translated into Chinese language the Buddhist intellectual monks used and remoulded it's theory in many aspects, for instance, to use it in meditation practice, to make an examination of many other Buddhist scriptures and to study its teachings. All of these practices lay a foundation for the existence in the Chinese idological sphere. Second, the translation oi Dilun ((地論 ) ) gives a new train of thought and sets up a new field. Inspired by the new scriptures the intellectual monks of Dilun Sect were gradually achieving new thoughts from the research of Hua-yen theory. They advanced the new religious philosophic concepts by bringing to light signified meanings of vivid literary description in the Hua-yen ching. This brings about some changes in the Hua-yen theory. Third, Buddhist intellectual monks in T'ang Dynasty, on the base of carrying on research achievements of their older generation, bult the new theory as a philosophic system. The transformation is a philosophized course induced by Chinese traditional ideological civilization, especially induced by the noble spirit inherent in the Chinese traditional culture.