一般而言，學界是從華嚴、禪門理路研究道霈學，然而透過藏經文獻的搜尋，本文發現道霈對天台教義亦有特別的見地。在《法華經文句纂要》中，道霈主張法華七喻應該在智顗蓮華喻的基礎上，加入鑿井喻成為法華九喻，然其理路顯然與傳統天台觀點不同，「寧違論不可違經」的喻意為何值得深入研究；再者，澄觀主張「攝末歸本」《華嚴經》為本，與湛然主張「入佛知見」《法華經》為本的岐諍，在道霈引天台圓滿六根清淨入圓住位，與華嚴十信滿心得一切位，其會通理路是否有本迹釋的深刻思維，亦值得探討。本文試圖以智顗蓮華喻之本迹六喻，重新辨證道霈「如今如始、如始如今」之僭補文，並梳理其和會台賢之理路。 In general, academia studies Dao-Pei from the viewpoint of Huayan and Zen. However, we found Dao-Pei also got special insights of Tiantai Perfect Teaching according to some commentaries in Tripitaka. Based on Metaphor of Lotus provided by Tiantai Wisdom, Dao-Pei advocated adding extra Metaphor of Well Exploratory into “Seven Metaphors of The Lotus Sutra”. With these two more metaphors, the meaning of 'Nine Metaphors of The Lotus Sutra' of The Essentials of Lotus Sentence Commentary is different to traditional Tiantai's opinion. The viewpoint of 'Rather violating The Lotus Commentary of Vasubandhu but not The Lotus Sutra' claimed by Dao-Pei is valuable to study. Furthermore, about the argument of which Sutra can truly represent Buddha's Wisdom, Zan-Gwan advocated The Avataṃsaka Sutra but Zhan-Ran chose The Lotus Sutra. However, Dao-Pei used Perfection of Ten-Stages-of-Faith of Huayan Teaching and Perfection of Sad-Indriyani Prasadavati of Tiantai Teaching to syncretize both of these two opinions which might be included the methodology of six meaning of Metaphor of Lotus provided by Tiantai Wisdom. It'd be another valuable topic to do more study. According to the methodology of Tiantai Wisdom classifying the six meaning of Metaphor of Lotus, we use the same methodology to figure out the meaning of Metaphor of Well Exploratory of Dao-Pei in this paper. Trying to summarize Dao-Pei's logic about the argument between Huayan and Tiantai Perfect Teaching is the major goal of this study.
