晚明佛教義學之講習、弘揚，主要有天臺、法相、華嚴三者，並以華嚴為最盛。晚近新出燈錄、碑刻的發現，加以前輩學者的努力，晚明華嚴宗傳衍之具體情況，已然有了基本輪廓。儘管如此，尚有許多議題、討論，仍待開發、深化。本文研究對象，一雨通潤，作為雪浪洪恩的學生，除大闡賢首教學於東南外，亦是當時研習唯識學的重要學者，可惜中文學界尚未有專文研究。除藏經資料，筆者同時利用了地方志、宗譜、明清文人別集等材料，對於一雨通潤的生平、師弟及交遊，進行了較為細緻的梳理。其次，介紹他所著《觀所緣緣論釋發硎》、《二楞庵詩卷》、《維摩詰所說經直疏》三本未入藏的文獻，並就其解經之兩大特點，略加述明。希望此個案研究，有益於學界增進對於晚明佛教義學傳承及發展的了解。

Of the late Ming doctrinal Buddhist schools, the Tiantai, Yogacara, and Huayan teachings were the most discussed and promoted. The Huayan was among the most fl ourishing one. Through many scholars’ efforts, the general picture of Huayan scholarship and its growth in late Ming has been clearly drawn. However, there are many issues and topics that need to be explored and further discussed. Yiyu Tongrun, as a disciple of Xuelang Hong’en, not only devoted himself to propagating Huayan teachings, but also was an important scholar studying Yogacara teachings. In this article, I conduct an indepth research on Yiyu Tongrun’s life, career, and friends by delving into Buddhist canons, local gazetteers, genealogies, and collected works of the late Ming and early Qing periods. I introduce three of Yiyu Tongrun’s rarely known works, all of which non-canonical. Also, I call attention to two exegetical features found in Yiyu Tongrun’s works. I hope readers can benefi t from this case study and better understand the growth of exegetical tradition in the late Ming Buddhism.