His worship prevailed not only in India but in Nepal, Tibet, China, Japan and Java. Fa-Hsien states that he was honoured in Central India, and Hsüan Chuang that there were stupas dedicated to him at Muttra.[44] He is also said to have been incarnate in Atîsa, the Tibetan reformer, and in Vairocana who introduced Buddhism to Khotan, but, great as is his benevolence, he is not so much the helper of human beings, which is Avalokita's special function, as the personification of thought, knowledge, and meditation. It is for this that he has in his hands the sword of knowledge and a book. A beautiful figure from Java bearing these emblems is in the Berlin Museum.[45] Miniatures represent him as of a yellow colour with the hands (when they do not carry emblems) set in the position known as teaching the law.[46] Other signs which distinguish his images are the blue lotus and the lion on which he sits. An interesting fact about Mañjuśrî is his association with China,[47] not only in Chinese but in late Indian legends. The mountain Wu-t'ai-shan in the province of Shan-si is sacred to him and is covered with temples erected in his honour.[48] The name (mountain of five terraces) is rendered in Sanskrit as Pancaśîrsha, or Pancaśikha, and occurs both in the Svayambhû Purâṇa and in the text appended to miniatures representing Mañjuśrî. The principal temple is said to have been erected between 471 and 500 A.D. I have not seen any statement that the locality was sacred in pre-Buddhist times, but it was probably regarded as the haunt of deities, one of whom--perhaps some spirit of divination--was identified with the wise Mañjuśrî. It is possible that during the various inroads of Græco-Bactrians, Yüeh-Chih, and other Central Asian tribes into India, Mañjuśrî was somehow imported into the pantheon of the Mahayana from China or Central Asia, and he has, especially in the earlier descriptions, a certain pure and abstract quality which recalls the Amesha-Spentas of Persia. But still his attributes are Indian, and there is little positive evidence of a foreign origin. I-Ching is the first to tell us that the Hindus believed he came from China.[49] Hsüan Chuang does not mention this belief, and probably did not hear of it, for it is an interesting detail which no one writing for a Chinese audience would have omitted. We may therefore suppose that the idea arose in India about 650 A.D. By that date the temples of Wu-t'ai-Shan would have had time to become celebrated, and the visits paid to India by distinguished Chinese Buddhists would be likely to create the impression that China was a centre of the faith and frequented by Bodhisattvas.[50] We hear that Vajrabodhi (about 700) and Prajña (782) both went to China to adore Mañjuśrî. In 824 a Tibetan envoy arrived at the Chinese Court to ask for an image of Mañjuśrî, and later the Grand Lamas officially recognized that he was incarnate in the Emperor.[51] Another legend relates that Mañjuśrî came from