Dacheng qixinlun yiji (大乘起信論義記) written by Fazang (法藏. 643- 712) has been regarded as the foremost treatise on the Dacheng qixinlun, one of the most prominent aspects being Fazang's relegation of the mind-only tradition (法相唯識) to the Dependent Arising of Tatāgatagarbha School (如來藏縁起宗), making a clear distinction with the perfect teaching of the Huayan School. However, the treatise itself slipped into oblivion when later exegeses of this text became more prominent as sources of studies on the Dacheng qixinlun yiji. This paper argues that studies on the Dacheng qixinlun yiji by the Japanese Huayan monk Hōtan (鳳潭. 1659-1738) and his criticisms toward traditional Dacheng qixinlun yiji studies based on exegeses by Zongmi (宗密. 780-841) and later scholars should be reappraised. During the Tang era, Zongmi edited the Dacheng qixinlun yiji and compiled Dacheng qixinlun shu (大乘起信論疏), which in turn, prompted Zixuan (子璿. 965-1038) in the Song era to author Qixinlunshu bixiao ji (起信論疏筆削記), a detailed exegesis of Zongmi's treatise. Works of Zongmi and Zixuan became the main sources in later studies on the Qixinlun and Qixinlun yiji, replacing the original texts themselves. (In Japan, Kishinrongiki kyōurishō [起信論義記敎理抄] by Tan'ei [湛睿. 1271-1346] based on Zixuan's Qixinlunshu bixiao ji became a major reference source.) The Dacheng qixinlun yiji that we presently find in Volume 44 of the Taishō Tripitaka is based on Kishinron giki ehon (起信論義記會本) published by Hōtan in 1699. This was based on a copy of the Dacheng qixinlun yiji which Hōtan found preserved in Japan. In 1701, he authored Kishinron giki genkoroku (起信論義記幻虎録), an exegesis of his own of the Dacheng qixinlun yiji, harshly criticizing the long-held trend of studying the Dacheng qixinlun yiji through Zongmi's and Zixuan's works. This paper aims to briefly introduce Hōtan's publishing endeavors and his ideas based on preceding studies, with emphasis on his criticisms toward traditional Huayan thought since Zongmi, focusing on doctrinal discussions surrounding the concepts of non-obstruction between principle and phenomena (理事無礙), non-obstruction between phenomena and phenomena (事事無礙), the theory of inherent evilness of human nature (性惡説), and the theory of attainment of Buddhahood by non-sentient beings (非情成佛説). This paper also brings to attention that while it is true that Hōtan's publication of the original text of the Dacheng qixinlun yiji was a great contribution, we must also keep in mind that it was closely connected to the publication of his own exegesis (起信論義記幻虎録) and that we must be mindful of Hōtan's doctrinal intentions behind his publication projects.