Fa-Tsang (643-712) was an important early figure in the development of Huayen Buddhism and is counted by the Third Patriach and first great systematizer of the school.

Dasheng qixin lun, or Treatise on Awakening Mah=ay=ana Faith , has been one of the most important texts of East Asian Buddhism since it first appeared in sixth-century China. It outlines the initial steps a Mah=ay=ana Buddhist needs to take to reach enlightenment, beginning with the conviction that the Mah=ay=ana path is correct and worth pursuing. The Treatise addresses many of the doctrines central to various Buddhist teachings in China between the fifth and seventh centuries, attempting to reconcile seemingly contradictory ideas in Buddhist texts introduced from India. It provided a model for later schools to harmonize teachings and sustain the idea that, despite different approaches, there was only one doctrine, or Dharma. It profoundly shaped the doctrines and practices of the major schools of Chinese Buddhism: Chan, Tiantai, Huayan, and to a lesser extent Pure Land. It quickly became a shared resource for East Asian philosophers and students of Buddhist thought. Drawing on the historical and intellectual contexts of Treatise's composition and paying sustained attention to its interpretation in early commentaries, this new annotated translation of the classic, makes its ideas available to English readers like never before. The introduction orients readers to the main topics taken up in the Treatise and gives a comprehensive historical and intellectual grounding to the text. This volume marks a major advance in studies of the Treatise, bringing to light new interpretations and themes of the text.

The Awakening of Faith in the Mahayana is a classic of East Asian Buddhism. Its concept of faith, is not the same as that of Western religions. The book's title may also be translated as The Generating of Confidence in the Mahayana. Confidence and trust is generated as a result of examining the Mahayana Buddhist teachings, which are concisely summarized here. This book is said to have been written for those who find the wordiness of extensive discourse wearisome, and who prefer a brief tretise with a lot of meaning. Doctrinally, it presents the tathagata-garbha or Buddha-matrix teachings in their most developed form.

Comprehensive and coherent, this guide to a complex system of Buddhism is so authoritative that it has been employed in the instruction of Buddhist priests. Readers will find that it offers the keys to the essentials of Mahayana Buddhism, a liberal and theistic branch of the faith practiced chiefly in China and Japan. Translated by the distinguished scholar Teitaro Suzuki, the text discusses how humans can transcend their finite state to partake in the life of the infinite. Practices and techniques to assist believers in the awakening and growth of faith appear here, in addition to the most developed form of tathagata-garbha, or Buddha-matrix teachings. This accessible work was written specifically for those who prefer a brief and pithy presentation to extensive discourse.

These essays examine the significance of balance between the opposites in order to understand God and the world. The author argues that opposites-the subject and object, mind and nature, good and evil, truth and falsehood-are not separated from each other but interdependent in the relational paradigm. Each cannot exist without the other. Creative advancement is achieved by their dynamic tensions. The paradoxical relationship between the opposites is not posited in the mechanistic model in which opposites are recognized as separate entities and thereby antagonists; rather, they are dialectical and creative in the organic model. Based on this organic model, the relationship between God and the world is not hierarchical but interdependent. In the organic model, God is not described simply as a transcendent reality in a dualistic structure of God and the world. God reveals God-self in harmonious order and pattern as the ultimate principle formed in the world. In other words, God reveals God-self in the relative contexts of the opposites good and evil, true and false. Unlike Aristotle's Law of Contrast, God is both A (transcendent) and -A (immanent), which is the basic logic of the organic model. In this context, God is different from eternal reality such as Plato's Idea or the transcendent God developed in the Western tradition. In this text, the author explores how the complex of divine reality entails the dialogue of differences in a constructive way, using inter-religious dialogue and religion-nature dialogue as examples. The author also brings the theme of paradox into his discussion to connect the West with the East and explore how it can be a positive method of understanding God and the world in the organic model, which can in turn be a key to the understanding of the common good.