本文討論晚明五臺山僧空印鎮澄（1547-1617）對於相宗學說的批判。根據相關史料記載可以知道，鎮澄在晚明唯識、因明學復興過程中佔有一席之地，只是過往因文獻缺乏的緣故，無法深入進行研究。筆者於蘇州西園寺所發現的《攝大乘論修釋》突破了這樣的研究困境。在《攝大乘論修釋》中，鎮澄一方面展現了他在相宗學問方面的素養，更重要的是，他還嚴厲批判了「同處各變」說、「因果俱時」說、「四變句義」說三種相宗學說或主張的理論缺陷，充分展現了他具獨立思考，不盲目信從經典教說的論學特色。筆者認為，就此點來說，身處在晚明唯識因明研習風潮中的鎮澄有超出其同行者之處，值得給予高度的評價。

In this article, I discuss Kongyin Zhencheng's criticism of Yogacara theories. He was a monk who spent most of his life in Wutai Mountain during the late Ming dynasy. According to the records, Zhencheng has a role in the prosperous development of Yogacara and Hetuvidya during that time. This theme has not been able to be further studied until I read his work-She Dacheng Lun Xiushi- at Xiyuan Temple in Suzhou. In this work, Zhencheng showed his accomplishment regarding Yogacara. More importantly, he also severely criticized the three Yogacara theories: ＂tong chu ge bian,＂ ＂yin guo ju shi,＂ and ＂si bian ju yi.＂ In these critics, he fully demonstrated his academic features of independent thinking and not blindly believing in the canon. In this respect, Zhencheng is more outstanding than his peers. Thus, he deserves to be highly evaluated.