The thesis provides a comprehensive overview of the Praṇidhāna thought in Huayan Jing (Sanskrit: Avataṃsaka Sūtra, 華嚴經), based on literature arrangement and doctrine interpretation of the Sixty Volumes Huayan Jing. As with the Mahāyāna’s Buddhas and Bodhisattvas, a self entity of great compassionate mind, which possesses empathy for all beings, manifests and further elevates the features of great compassion. The Bodhicitta (菩提心) is developed due to this great compassion. Nevertheless, the ultimate enlightenment is attained via Bodhicitta. The origin of all sorts of vows is derived from Bodhicitta. The mind of Bodhicitta encapsulates a Bodhi vow of attaining Buddha-wisdom in undertaking sentient beings affairs by bestowing such universal vows (總願) on all Buddhas and Bodhisattvas. Due to the varying natural capabilities of sentient beings, all Buddhas and Bodhisattvas will leverage their attained power of mindfulness and merit by incorporating a willingness to accomplish specific vows (別願). Universal vows and specific vows exist side by side to fulfill all sorts of Buddhist services. If Bodhisattvas have no intention to make vows, it will be hard to achieve the Buddha path due to a lack of conviction in the devotion of mind and strengths. As stated in Huayan Jing, Bodhisattvas express their first elevation of the devoting mind from Bodhicitta to benefit all sentient beings in three periods of time throughout the ten directions of the Dharma Realm, thus attaining the utmost and supreme level of Mahābodhi. Hereforth, the arising vows of the utmost Bodhi will ensure the encapsulation of the compassionate mind and wisdom and expand the practice path of the Ten Paramitas. Whenever such dharma practices are firmly established, the ones will accomplish Tathāgata’s auspicious-virtues and ultimate Mahāprajnā, which enable the ones to shift freely in the Dharma realms to help sentient beings. For the interchange of such karmic conditions, infinite vows will accure within the void spaces and Dharmadhātu. This thesis has six chapters. The first chapter introduces the research aims and objectives, and includes literature review, research methods, and its limitations. The origin and the development of the Praṇidhāna concepts are discussed in Chapter 2, which deliberately takes a discourse analysis with respect to the inquisition notions of Praṇidhāna within the span of Early Buddhism and Mahāyāna’s Buddhism. The implications of making vows thoughts on perfect penetration without obstruction (圓融無礙) are particularly elaborated to notions of Praṇidhāna in Huayan Jing with respect to Vairocana’s Primal Vow (本願), and the Chief of Bodhisattvas—Samantabhadra Bodhisattva’s Ten Great Vows (十大行願) are treated in Chapter 3. In terms of the devotion stages of practice (行布次第) of Praṇidhāna in Chapter 4, the fifth stages of the practice is specifically reviewed due to its core rigidity and competency to the Pure Conduct Chapter (淨行品), Ten Dedication Chapter (十迴向品) and Ten Grounds Chapter (十地品). In accordance with the notions of Praṇidhāna in Chapter 3 and 4, Chapter 5 discusses the significant features of Huayan Jing (華嚴經), with separated disputation on Ultimate Bodhi Great Vows (無上菩提大願) ,Skilful Means Vows (善巧方便願), Equalized Vows (平等願), Non-Essential Self Obstru
