The essential features of Amidist doctrine are that there is a paradise of light belonging to a benevolent deity and that the good[546] who invoke his name will be led thither. Both features are found in Zoroastrian writings. The highest heaven (following after the paradises of good thoughts, good words and good deeds) is called Boundless Light or Endless Light[547]. Both this region and its master, Ahuramazda, are habitually spoken of in terms implying radiance and glory. Also it is a land of song, just as Amitâbha's paradise re-echoes with music and pleasant sounds[548]. Prayers can win this paradise and Ahura Mazda and the Archangels will come and show the way thither to the pious[549]. Further whoever recites the Ahuna-vairya formula, Ahura Mazda will bring his soul to "the lights of heaven[550]," and although, so far as I know, it is not expressly stated that the repetition of Ahura Mazda's name leads to paradise, yet the general efficacy of his names as invocations is clearly affirmed[551]. Thus all the chief features of Amitâbha's paradise are Persian: only his method of instituting it by making a vow is Buddhist. It is true that Indian imagination had conceived numerous paradises, and that the early Buddhist legend tells of the Tushita heaven. But Sukhâvatî is not like these abodes of bliss. It appears suddenly in the history of Buddhism as something exotic, grafted adroitly on the parent trunk but sometimes overgrowing it[552]. Avalokita is also connected with Amitâbha's paradise. His figure, though its origin is not clear, assumes distinct and conspicuous proportions in India at a fairly early date. There appears to be no reason for associating him specially with Central Asia. On the other hand later works describe him as the spiritual son or reflex of Amitâbha. This certainly recalls the Iranian idea of the Fravashi defined as "a spiritual being conceived as a part of a man's personality but existing before he is born and in independence of him: it can also belong to divine beings[553]." Although India offers in abundance both divine incarnations and explanations thereof yet none of these describe the relationship between a Dhyânî Buddha and his Boddhisattva so well as the Zoroastrian doctrine of the Fravashi. S. Lévi has suggested that the Bodhisattva Manjuśrî is of Tokharian origin[554]. His worship at Wu-tai-shan in Shan-si is ancient and later Indian tradition connected him with China. Local traditions also connect him with Nepal, Tibet, and Khotan, and he is sometimes represented as the first teacher of civilization or religion. But although his Central Asian origin is eminently probable, I do not at present see any clear proof of it.