alent to the Chinese Tao.[109]

The work called _Awakening of Faith_[110] and ascribed to Asvaghosha
is not extant in Sanskrit but was translated into Chinese in 553 A.D.
Its doctrine is practically that of the Yogacara school and this makes
the ascription doubtful, but it is a most important treatise. It is
regarded as authoritative in China and Japan at the present day and it
illustrates the triple tendency of the Mahayana towards metaphysics,
mythology, and devotional piety. It declares that faith has four
aspects. Three of these are the three Jewels, or Buddha, the Law and
the Church, and cover between them the whole field of religion and
morality as generally understood. The exposition is tinged with a fine
unselfish emotion and tells the believer that though he should strive
not for his own emancipation but for the salvation of others yet he
himself receives unselfish and supernatural assistance. He is
remembered and guarded by Buddhas and Bodhisattvas in all quarters of
the Universe who are eternally trying to liberate mankind by various
expedients (upaya). By expedient is meant a modified presentment of
the truth, which is easier of comprehension and, if not the goal, at
least on the road to it, such as the Paradise of Amitabha.[111]

But the remaining aspect of faith, which is the one that the author
puts first in his enumeration, and treats at great length, is "to
believe in the fundamental truth, that is to think joyfully of
suchness." By suchness (in Sanskrit _bhuta-tathata_, in Chinese _Chen
ju_) is meant absolute truth as contrasted with the relative truth of
ordinary experience.[112] The word is not illuminating nor likely to
excite religious emotion and the most that can be said for it is that
it is less dreary than the void of Nagarjuna. Another and more
positive synonym is _dharma-dhatu_, the all-embracing totality of
things. It is only through our ignorance and subjectivity that things
appear distinct and individuate. Could we transcend this
subjectivity, isolated objects would cease to exist. Things in their
fundamental nature cannot be named or explained: they are beyond the
range of language and perception: they have no signs of distinction
but possess absolute sameness (samata). From this totality of things
nothing can be excluded and to it nothing can be added. Yet it is also
sunyata, negation or the void, because it cannot be said to possess
any of the attributes of the world we live in: neithe