隋代，中國佛教進入了一個全新的發展時期，關中地區重新成為佛法譯傳和研習 的中心。這種變化的基礎，在於國家的統一和由此而引發的南北佛學思想的交流與融合。當 然，亦與隋朝統治者的倡導有關。日嚴寺是隋代大興城著名寺院之一，晉王楊廣所造，唐代 初期被廢棄，在長安眾多的寺院裡並不特別引人注意。問題的關鍵在於，日嚴寺是平陳之後 所建造，而且寺內的僧人多是南方來京的學問僧。在京城眾剎之中唯此一例。本文先對日嚴 寺歷史的遺留問題進行了研究，重點在建造的背景和存留的時間。然後，考察該寺的南方學 問僧及其學派和宗教風格，特別是成實之學和三論宗。南陳滅亡後，很多文物典籍被運送京 城，其中就包括有不少佛教文物，如日嚴寺的舍利、佛像學。陳朝滅亡之前，關中以北方的 學問僧為主。陳朝滅亡之後，南方學問僧在日嚴寺的聚集，實際標誌著佛教歷史上南北朝時 代的結束。

　　　　　Chinese Buddhisim entered a new stage of development in Sui Danasty, and Guan-zhong area became again the centre of translating and studying of Chinese Buddhism during this time. The base of this development is the country unification, the exchanges and blend between southern and northern Buddhist thoughts. Of course, the support of Sui rulers had a bearing on this kind of new development. Riyan Temple was one of the famous temples in Daxing City of Sui Danasty, built by Yang-guang (Jin King), abandoned in early Tang Danasty. This Temple was ignored by common people in history, but the historical fact is that the temple was the most special one among all temples in Chang'an City at that time, for it was built after Chen Danasty's doom, most of the Buddhist monks living in this temple were learned monks who came from the south China. This paper has studied the history of Riyan Temple firstly, especially the background of its founding and its existing time; secondly researched the learned monks who came from south China and their schools, especially the Satyasiddhi School (Chengshi Xuepai) and Three-Sastra Sect (Sanlun Zong); thirdly discussed the Buddhist relics in this temple which were brought into capital from Chen Danasty, such as Sarira (Buddha's relic) and Buddhist images. For northern learned monks constituted the great majority in Guan-zhong area before Chen Danasty's doom, the gathering of southern learned monks in Riyan Temple marked the end of South and North Danasty in Chinese Buddhist history.