印度瑜伽行派經論在中國的譯介、傳習，初始有所謂的地論學派、攝論學派，到了唐代，再有玄奘（602-664）及其所引領的教團，有組織、有系統的或重譯或新譯瑜伽行派典籍，教學傳衍，鼎盛一時。此一所謂「法相宗」的發展，不只侷限在中國而已，又分別有新羅、日本的僧人入唐求法，將唯識典籍傳去，發展傳衍，形成了各有特色的教學傳統。至於談及中日兩方唯識典籍的傳播與交流，見諸於一般佛教史的描述，主要有兩段時期：其一即是唐時入唐僧將中國唯識典籍攜回日本，再則便是滿清末年，楊文會（1837-1911）得南条文雄（1849-1927）之助，將在中國已佚失的窺基（632-682）、慧沼（652-715）等人的作品重新回傳。這兩時期唯識典籍的傳播，都分別在輸入地造成了傳習風尚，影響深遠。然而，實際上在這之間尚有一段典籍傳播的歷史，少為人所注意。晚明時期，中國有一群僧人、居士，企圖追探《成唯識論》、《因明入正理論》、《觀所緣緣論》等唐譯唯識經典的思想義蘊，而此研習風尚一直傳衍至清代初期。部分該時期的唯識學作品曾傳入日本，有些甚至在當地再刻出版，有所流通，引起江戶僧人的反響。饒富興味的是，究竟有哪些作品傳入日本？再刻出版的情況如何？乃至受到哪些江戶宗派僧人的關注？在義理上有過什麼樣的激盪？可惜至今我們對此所知仍相當有限。因此，本文嘗試先從目錄學的角度出發，對於東渡日本的晚明唯識學作品的種類、再刻出版，以及江戶僧人對這些作品的注釋回饋等情況，略作鉤沉梳理。結論指出，該時期傳入日本的晚明唯識典籍主要是作為《嘉興藏》的一部分傳入的。同時，日本書肆也出現了相關作品的和刻本，如《成唯識論俗詮》、《成唯識論觀心法要》等等。再則，江戶僧人對於晚明唯識典籍的注釋，以天台宗安樂律院及真言宗學僧最為積極，而挑選的注釋對象，則以編入《相宗八要》裡的幾部書為主。

When first introduced to China, there were Ti-lun School and She-lun School who studied Yogācāra works. Later in the Tang Dynasty, Xuanzang (602-664) and the mission led by him systematically translated or re-translated Indian Yogācāra works into Chinese. Research and development is very prosperous in that time. The development of so-called Fa-xiang School was not limited to China. Silla monks and Japan monks who came to China seeking Dharma also brought Yogācāra works back to their places, thus forming their own distinctive traditions. The transmission and exchange of Yogācāra works between China and Japan, seen in the description of general history was mainly in two periods. Firstly, in the Tang Dynasty, visiting monks brought Yogācāra works back to Japan; then, during the late Qing Dynasty, Yang Wenhui (1837-1911), with the help of Nanjō Bunyū (1849-1927), brought back some lost works, including those of Kuiji (632-682), Huizhao (652-715), etc. The distribution in those two periods both resulted in great popularity and lasting impacts in their places. However, there is yet a rarely noticed history of distribution in between. During the late Ming Dynasty, there were a group of monks and laity attempting to study the thoughts of Yogācāra works, such as Cheng Weishi Lun, Yin Ming Ru Zheng Li Lun, and Guan Suo Yuan Yuan Lun translated in Tang Dynasty. And, the boom has extended to the early Qing Dynasty. Part of the works of this period was introduced into Japan, some wewe even re-published there. Interestingly, exactly what works had been brought into and spread in Japan? How many of them were re-published? What monks were interested in these books? And in terms of ideology had any impact caused? Unfortunately, what we have known is still quite limited so far. Therefore, this study starts with the bibliographical perspective, investigating the spread of late Ming Yogācāra works in Japan during the Edo Period, the sorts of the re-published books, and Edo monks' comments on these works. In conclusion, it's pointed out that those late Ming Yogācāra works brought into Japan during the Edo Period were introduced as part of Jiaxingzang. Meanwhile, Japanese block-printed editions also such as Cheng Weishi Lun Suquan, Cheng Weishi Lun Guanxin Fayao, etc., appeared in Japanese bookstores. In addition, as for annotating the late Ming Yogācāra works, Tendai Anrakuin monks and Shingon monks were the most enthusiastic; the main selected objects for annotation were the books which had been incorporated into Xiangzong Bayao.