Japanese Buddhism was introduced and much influenced by Baekje Buddhism in its early stage. But it has been difficult to see the theoretical influence of Baekje Buddhism to Japanese Buddhism. However, the re-identification of the “Daeseung saron hyeon’ui gi” as a work written in Baekje presented the clues to discover the theoretical influence of Baekje Buddhism in the Japanese Sanron school. Scrutiny on the lists of the copied texts show that the most important catechisms of Sanron school during the Nara period were Hyegyun’s “Daeseung saron hyeon’ui gi” written in Baekje and Wonhyo’s “Samron jong’yo” (alias “Samron hyeon’ui”) written in Shilla. According to the records both were copied about 10 times from 740s to 760s, while other catechisms such as “Erdi-yi” and “Sanlun luezhang” were copied only 1-2 times in 760s. Jizang’s famous “Dacheng xuanlun” and “Sanlun xuanyi”, both has been the basic literatures of Japanese Sanron school, don’t appears in the records at all. During the Heian period many other catechisms, written by Chinese patriarchs including Jizang and his teacher Falang, were copied and circulated. But many of them were doubtful of their identities; some are thought to be forgeries and others are extract and re-edition of patriarch’s works by later people. Among the catechisms Jizang’s “Dacheng xuanlun” and “Sanlun xuanyi” became most influential and they replaced “Daeseung saron hyeon’ui gi” and “Samron jong’yo”. “Dacheng xuanlun” modeled after “Daeseung saron hyeon’ui gi”. It can be called as a abridged version of “Daeseung saron hyeon’ui gi”. Constituted of 8 chapters in 5 fascicles it is much more convenient than “Daeseung saron hyeon’ui gi” which has 23 chapters in 12 fascicles. There were many abridged version of “Daeseung saron hyeon’ui gi” from the end of Nara period; “Sanlun luezhang” might be the first one. Among them “Dacheng xuanlun” known as a Jizang’s work was most successful. “Sanlun xuanyi” is thought to be an extract from Jizang’s commentary on “Zhonglun”. It emphasizes the superiority of “Zhonglun” and other madhayamaka sastras over other Buddhist texts. It is much different from Wonhyo’s thought who objected the differentiational views on the Buddhist texts and emphasized the consistency and harmonization of all the Buddhist texts. “Sanlun xuanyi” was much more preferable than “Samron jong’yo” in the Heian period when the sectarinism grow stronger. Like this, “Daeseung saron hyeon’ui gi” and “Samron jong’yo” had been most important catechisms “Dacheng xuanlun” and “Sanlun xuanyi” in Heian period in Japanese Sanron school. Regarding that “Dacheng xuanlun” modeled after “Daeseung saron hyeon’ui gi” not only in the shape but also in the ideas, the latter should be regarded as the most important and influential literature in the advent and development of Japanese Sanron school. Until now Sanlun thought was introduced by a monk from Goguryeo at first and the Japanese Sanron school was established by the Japanese monks who had studied in China under Jizang’s disciples. But in fact Baeckje Samron thought such as “Daeseung saron hyeon’ui gi” played most important role in the establishment of Japanese Sanron school.