In the Pali Canon the Buddhas antecedent to Gotama are introduced much like ancient kings as part of the legendary history of this world. But in the Lalita-vistara (Chap. XX) and the Lotus (Chap. VII) we hear of Buddhas, usually described as Tathâgatas, who apparently do not belong to this world at all, but rule various points of the compass, or regions described as Buddha-fields (Buddha-kshetra). Their names are not the same in the different accounts and we remain dazzled by an endless panorama of an infinity of universes with an infinity of shining Buddhas, illuminating infinite space. Somewhat later five of these unearthly Buddhas were formed into a pentad and described as Jinas[74] or Dhyâni Buddhas (Buddhas of contemplation), namely, Vairocana, Akshobhya, Ratnasambhava, Amitâbha and Amoghasiddhi. In the fully developed form of this doctrine these five personages are produced by contemplation from the Âdi-Buddha or original Buddha spirit and themselves produce various reflexes, including Bodhisattvas, human Buddhas and goddesses like Târâ. The date when these beliefs first became part of the accepted Mahayana creed cannot be fixed but probably the symmetrical arrangement of five Buddhas is not anterior to the tantric period[75] of Buddhism. The most important of the five are Vairocana and Amitâbha. Akshobhya is mentioned in both the Lotus and Smaller Sukhâvatî-vyûha as the chief Buddha of the eastern quarter, and a work purporting to be a description of his paradise still extant in Chinese[76] is said to have been translated in the time of the Eastern Han dynasty. But even in the Far East he did not find many worshippers. More enduring has been the glory of Vairocana who is the chief deity of the Shingon sect in Japan and is represented by the gigantic image in the temple at Nara. In Java he seems to have been regarded as the principal and supreme Buddha. The name occurs in the Mahâvastu as the designation of an otherwise unknown Buddha of luminous attributes and in the Lotus we hear of a distant Buddha-world called Vairocana-rasmi-pratimandita, embellished by the rays of the sun.[77] Vairocana is clearly a derivative of Virocana, a recognized title of the sun in Sanskrit, and is rendered in Chinese by Ta-jih meaning great Sun. How this solar deity first came to be regarded as a Buddha is not known but the connection between a Buddha and light has always been recognized. Even the Pali texts represent Gotama as being luminous on some occasions and in the Mahayanist scriptures Buddhas are radiant and light-giving beings, surrounded by halos of prodigious extent and emitting flashes which illuminate the depths of space. The visions of innumerable paradises in all quarters containing jewelled stupas and lighted by refulgent Buddhas which are frequent in these works seem founded on astronomy vaporized under the influence of the idea that there are millions of universes all equally transitory and unsubstantial. There