Essential to our exposition of Buddhist totalism (represented best by the Huayen school of China and its Japanese counterpart, the Kegon school) is the doctrine of the already mentioned text, namely, the "Awakening of Faith in Mahāyāna." We shall rely heavily on it and our main task will be to restructure the vein of its thinking into the triadic sequence of "complementarity" that we are about to present in the subsequent chapters of this book. Needless to say, equally important are the doctrines propounded by such a great master of Hua-yen, like Hsien-shou Fa-tsang.¹ we shall also rely frequently on the Laṅkāvatāra-sūtra, for though this is not a text which explicitly advocates a clear-cut doctrine of "causation-by-Tathatā" it does represent, however, a very significant stage of transition that bridges early subjective idealism and totalism.