唯識學在中國哲學界一向被對比於〔現象學〕，而有多所討論；實際上，唯識學所涉及的乃包括〔存在主義、解構主義、心靈與意識哲學〕等面向，其中尤以此類文本能呈現〔解構型態的存有學〕最為特殊。而這個部分亦最適合於創造轉化地討論。整個中國的唯學學發展乃有五個主要的歷程，一者都〔真諦〕所代表的〔攝論宗〕(《攝大乘論》)時期；二者為〔玄奘、窺基、圓測、慧沼、智周、如理〕等人並以《成唯識論》為核心得時代；三者為明代唯識學說的八十餘種作品的出現時代；四皷是民國時期楊文會、歐陽竟無、章太炎、陳三立、呂澂、黃懺華、張克誠、王思洋、梅頡雲、音大圓所成的「內學院」時期；第五個時期則是一九四九年以後，臺灣學者以歐陸詧學及梵文、日文、德文、英文、法文研究相互對照的哲學對話時代。 毫無疑問，最具原創力的中國哲學唯作品乃為：《成唯識論》，而最具原創力的印度唯識作品則為《瑜旭師地論》(一百卷)，且僅存中譯本一百卷，其他無更原始的完整存本而僅有部分存文。在作「創造轉化」工作時，乃應以此二文本為主體。

The Yogacara philosophy is often studied an discussed by scholars drawing ideas from phenomenology. In fact, I would argue that Yogacara thought are more closely connected with and comparable to existentialism, deconstructionsim, and philosophy of mind and consciousness. These aspects of philosophy also provide us ways to discus Yogacara thought in a more creative manner and thereby serve as a means to transform Yogacra thought in amore creative manner and thereby serve as a means to transform Yogacara discourses. The development of Yogacara philosophy can be divided into 5 phases. The first phase witnessed the translation of Mahayansajgraha by Paramartha during the Liang dynasty. The second phase started when Xuanzang, Kueiji, Yuantste, Hizhao, Zhibiuao established the Yogacara school in China. The most important text in this phase is Cheng Weishi Lui (Vijbaptimatratasiddhi). The third phase is Ming dynasty when more than eight Yogacara texts were written in Chinese. The fourthe phase is the Republican era whenYang Wenhui, Ouyang jingwu, Zhang Taiyan, Chen Sanli, Ly Cheng, Huahng Chanhua, Zhang Kecheng, Wang Siyang, Mei Jieyun, Tang Dayuan were active and founded the “Nei Xueyuan (Inner Academy).” The fifth pahse is when Taiwan scholars developed new methodology to study Yogacara by drawing European philosophy and utilizing Sanskrit text and philospical studies of these texts in Japanese, German, English, and French. There is little doubt that the most original and creatie Yogacara texts are Cheng Weishi Lun written in Chinese and Yogacrabhumi written in India. The Yogacarabhumi is onluy available in its one hundred scrools Chinese translation. Therefore, these two texts will be used as the major source in my “creative transformation” of the Yogacara thought and discourse.