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.
