中日法相宗傳承與宗風之比較

中國法相宗乃以玄奘所翻譯的唯識經論為本，由其弟子窺基所創立，經慧沼、智周三代而終，歷時約七十年。反之，從道昭開始經四次傳法在日本建立的法相宗，卻傳承至今，從未斷絕。兩者各經歷了什麼樣的發展過程，所表現出來的宗風又有何差異，是本文關注的焦點。最後發現中國法相宗過於重視護法的主張、玄奘的翻譯與窺基的詮釋，未能重視現實的需求，始終停留在經院哲學的層次，以致於與民眾脫節而邁向衰敗。相對地，日本法相宗則較具彈性，且藉由定期的講說與民眾接觸，雖然也日漸衰微，但其發展的規模與維持的時間卻相當長，從中亦可一窺日本人純粹求真的知性心靈的運作。

關鍵字

法相宗；玄奘；窺基；日本法相宗；宗風

並列摘要

Chinese Fa-Xing School（法相宗）is based on Hsuan Chuang's translation of various Sutras and Shastras of Yogacara Buddhism and then found by his disciple Ke-Chi（窺基）. After that it was succeed by Hui-Zau（慧沼）, Zhi-Zhou（智周）, last for three generation about seventy years. On the other hand, Japanese Fa-Xing School was found through four times teachings by master Dau-Zhau（道昭）. Afterward it is succeeding until now, without any broken. This paper is mainly concerned on the difference developing process of these two schools to go through, and the difference characteristics represent by them. Finally, discovering the Chinese Fa-Xing School is too attached to the importance of Damalapa's（護法）view, Hsuan Chuang's translation and Ke-Chi 's interpretation. That makes them couldn't give weight to the practical demand, from beginning to end stayed on the level of scholasticism. The results were disconnected from the general public and drove to the direction of declines. Opposite of this, Japanese Fa-Xing School is much more flexible. Although it is also gradually declined, but by the way of gave regular teaching and contacted with the public, its developing scope and uphold time was comparatively longer. This is also showing the intelligent function of Japanese style for solid seeking to the true.