Hinduism and Buddhism, An Historical Sketch Volume III Part 22

Turfan had some connection with two ephemeral states which arose in Kansu under the names of Hou Liang and Pei Liang. The former was founded by L-Kuang, the general who, as related above, took Kucha. He fell foul of a tribe in his territory called Ch-ch', described as belonging to the Hsiung-nu. Under their chieftain Mng-hsn, who devoted his later years to literature and Buddhism, this tribe took a good deal of territory from the Hou Liang, in Turkestan as well as in Kansu, and called their state Pei Liang. It was conquered by the Wei dynasty in 439 and two members of the late reigning house determined to try their fortune in Turfan and ruled there successively for about twenty years. An Chou, the second of these princes, died in 480 and his fame survives because nine years after his death a temple to Maitreya was dedicated in his honour with a long inscription in Chinese.

Another line of Chinese rulers, bearing the family name of Ch'iu, established themselves at Kao-ch'ang in 507 and under the Sui dynasty one of them married a Chinese princess. Turfan paid due homage to the T'ang dynasty on its accession but later it was found that tributary missions coming from the west to the Chinese court were stopped there and the close relations of its king with the western Turks inspired alarm. Accordingly it was destroyed by the imperial forces in 640.

This is confirmed by the record of Hsan Chuang. In his biography there is a description of his reception by the king of Kao-ch'ang on his outward journey. But in the account of his travels written after his return he speaks of the city as no longer existent.

Nevertheless the political and intellectual life of the oasis was not annihilated. It was conquered by the Uigurs at an uncertain date, but they were established there in the eighth and ninth centuries and about 750 their Khan adopted Manichism as the state religion. The many ma.n.u.scripts in Sogdian and other Persian dialects found at Turfan show that it had an old and close connection with the west. It is even possible that Mani may have preached there himself but it does not appear that his teaching became influential until about 700 A.D.

The presence of Nestorianism is also attested. Tibetan influence too must have affected Turfan in the eighth and ninth centuries for many Tibetan doc.u.ments have been found there although it seems to have been outside the political sphere of Tibet. About 843 this Uigur Kingdom was destroyed by the Kirghiz.

Perhaps the ma.s.sacres of Buddhist priests, clearly indicated by vaults filled with skeletons still wearing fragments of the monastic robe, occurred in this period. But Buddhism was not extinguished and lingered here longer than in other parts of the Tarim basin. Even in 1420 the people of Turfan were Buddhists and the Ming Annals say that at Huo-chou (or Kara-Khojo) there were more Buddhist temples than dwelling houses.

Let us now turn to Khotan[508]. This was the ancient as well as the modern name of the princ.i.p.al city in the southern part of the Tarim basin but was modified in Chinese to Y-t'ien, in Sanskrit to Kustana[509]. The Tibetan equivalent is Li-yul, the land of Li, but no explanation of this designation is forthcoming.

Traditions respecting the origin of Khotan are preserved in the travels of Hsan Chuang and also in the Tibetan scriptures, some of which are expressly said to be translations from the language of Li.

These traditions are popular legends but they agree in essentials and appear to contain a kernel of important truth namely that Khotan was founded by two streams of colonization coming from China and from India[510], the latter being somehow connected with Asoka. It is remarkable that the introduction of Buddhism is attributed not to these original colonists but to a later missionary who, according to Hsan Chuang, came from Kashmir[511].

This traditional connection with India is confirmed by the discovery of numerous doc.u.ments written in Kharosht?h characters and a Prakrit dialect. Their contents indicate that this Prakrit was the language of common life and they were found in one heap with Chinese doc.u.ments dated 269 A.D. The presence of this alphabet and language is not adequately explained by the activity of Buddhist missionaries for in Khotan, as in other parts of Asia, the concomitants of Buddhism are Sanskrit and the Brahmi alphabet.

There was also Iranian influence in Khotan. It shows itself in art and has left indubitable traces in the language called by some Nordarisch, but when the speakers of that language reached the oasis or what part they played there, we do not yet know.

As a consequence of Chang Ch'ien's mission mentioned above, Khotan sent an Emba.s.sy to the Chinese Court in the reign of Wu-ti (140-87 B.C.) and the T'ang Annals state that its kings handed down the insignia of Imperial invest.i.ture from that time onwards. There seems however to have been a dynastic revolution about 60 A.D. and it is possible that the Vijaya line of kings, mentioned in various Tibetan works, then began to reign[512]. Khotan became a powerful state but submitted to the conquering arms of Pan-Ch'ao and perhaps was subsequently subdued by Kanishka. As the later Han dynasty declined, it again became strong but continued to send emba.s.sies to the Imperial Court. There is nothing more to mention until the visit of Fa-Hsien in 400. He describes "the pleasant and prosperous kingdom" with evident gusto. There were some tens of thousands of monks mostly followers of the Mahayana and in the country, where the homes of the people were scattered "like stars" about the oases, each house had a small stupa before the door. He stopped in a well ordered convent with 3000 monks and mentions a magnificent establishment called The King's New Monastery. He also describes a great car festival which shows the Indian colour of Khotanese religion. Perhaps Fa-Hsien and Hsan Chuang unduly emphasize ecclesiastical features, but they also did not hesitate to say when they thought things unsatisfactory and their praise shows that Buddhism was flourishing.

In the fifth and sixth centuries Khotan pa.s.sed through troublous times and was attacked by the Tanguts, Juan-Juan and White Huns.

Throughout this stormy period missions were sent at intervals to China to beg for help. The pilgrim Sung Yn[513] traversed the oasis in 519.

His account of the numerous banners bearing Chinese inscriptions hung up in the temple of Han-mo proves that though the political influence of China was weak, she was still in touch with the Tarim basin.

When the T'ang effectively a.s.serted their suzerainty in Central Asia, Khotan was included in the Four Garrisons. The T'ang Annals while repeating much which is found in earlier accounts, add some points of interest, for they say that the Khotanese revere the G.o.d of Heaven (Hsien shn) and also the Law of Buddha[514]. This undoubtedly means that there were Zoroastrians as well as Buddhists, which is not mentioned in earlier periods. The annals also mention that the king's house was decorated with pictures and that his family name was Wei Ch'ih. This may possibly be a Chinese rendering of Vijaya, the Sanskrit name or t.i.tle which according to Tibetan sources was borne by all the sovereigns of Khotan.

Hsan Chuang broke his return journey at Khotan in 644. He mentions the fondness of the people for music and says that their language differed from that of other countries. The Mahyna was the prevalent sect but the pilgrim stopped in a monastery of the Sarvstivdins[515]. He describes several sites in the neighbourhood, particularly the Go'sringa or Cow-horn mountain[516], supposed to have been visited by the Buddha.

Though he does not mention Zoroastrians, he notices that the people of P'i-mo near Khotan were not Buddhists.

About 674 the king of Khotan did personal homage at the Chinese Court.

The Emperor const.i.tuted his territory into a government called P'i-sha after the deity P'i-sha-mn or Vai'sravana and made him responsible for its administration. Another king did homage between 742 and 755 and received an imperial princess as his consort. Chinese political influence was effective until the last decade of the eighth century but after 790 the conquests of the Tibetans put an end to it and there is no mention of Khotan in the Chinese Annals for about 150 years. Numerous Tibetan ma.n.u.scripts and inscriptions found at Endere testify to these conquests. The rule of the Uigurs who replaced Tibet as the dominant power in Turfan and the northern Tarim basin does not appear to have extended to Khotan.

It is not till 938 that we hear of renewed diplomatic relations with China. The Imperial Court received an emba.s.sy from Khotan and deemed it of sufficient importance to despatch a special mission in return.

Eight other emba.s.sies were sent to China in the tenth century and at least three of them were accompanied by Buddhist priests. Their object was probably to solicit help against the attacks of Mohammedans. No details are known as to the Mohammedan conquest but it apparently took place between 970 and 1009 after a long struggle.

Another cultural centre of the Tarim basin must have existed in the oases near Lob-nor where Miran and a nameless site to the north of the lake have been investigated by Stein. They have yielded numerous Tibetan doc.u.ments, but also fine remains of Gandharan art and Prakrit doc.u.ments written in the Kharoshth character. Probably the use of this language and alphabet was not common further east, for though a Kharoshth fragment was found by Stein in an old Chinese frontier post[517] the library of Tun-huang yielded no specimens of them. That library, however, dating apparently from the epoch of the T'ang, contained some Sanskrit Buddhist literature and was rich in Sogdian, Turkish, and Tibetan ma.n.u.scripts.

4

Ample as are the materials for the study of Buddhism in Central Asia those hitherto published throw little light on the time and manner of its introduction. At present much is hypothetical for we have few historical data--such as the career of k.u.mrajva and the inscription on the Temple of Maitreya at Turfan--but a great ma.s.s of literary and artistic evidence from which various deductions can be drawn.

It is clear that there was constant intercourse with India and the Oxus region. The use of Prakrit and of various Iranian idioms points to actual colonization from these two quarters and it is probable that there were two streams of Buddhism, for the Chinese pilgrims agree that Shan-shan (near Lob-nor), Turfan, Kucha and Kashgar were Hnaynist, whereas Yarkand and Khotan were Mahynist. Further, much of the architecture, sculpture and painting is simply Gandharan and the older specimens can hardly be separated from the Gandharan art of India by any considerable interval. This art was in part coeval with Kanishka, and if his reign began in 78 A.D. or later the first specimens of it cannot be much anterior to the Christian era. The earliest Chinese notices of the existence of Buddhism in Kashgar and Kucha date from 400 (Fa-Hsien) and the third century (Annals of the Tsin, 265-317) respectively, but they speak of it as the national religion and munificently endowed, so that it may well have been established for some centuries. In Turfan the first definite record is the dedication of a temple to Maitreya in 469 but probably the history of religion there was much the same as in Kucha.

It is only in Khotan that tradition, if not history, gives a more detailed narrative. This is found in the works of the Chinese pilgrims Hsan Chuang and Sung Yn and also in four Tibetan works which are apparently translated from the language of Khotan[518]. As the story is substantially the same in all, it merits consideration and may be accepted as the account current in the literary circles of Khotan about 500 A.D. It relates that the Indians who were part-founders of that city in the reign of Asoka were not Buddhists[519] and the Tibetan version places the conversion with great apparent accuracy 170 years after the foundation of the kingdom and 404 after the death of the Buddha. At that time a monk named Vairocana, who was an incarnation of Manjusri, came to Khotan, according to Hsan Chuang from Kashmir[520]. He is said to have introduced a new language as well as Mahynism, and the king, Vijayasambhava, built for him the great monastery of Tsarma outside the capital, which was miraculously supplied with relics. We cannot be sure that the Tibetan dates were intended to have the meaning they would bear for our chronology, that is about 80 B.C., but if they had, there is nothing improbable in the story, for other traditions a.s.sert that Buddhism was preached in Kashmir in the time of Asoka. On the other hand, there was a dynastic change in Khotan about 60 A.D. and the monarch who then came to the throne may have been Vijayasambhava.

According to the Tibetan account no more monasteries were built for seven reigns. The eighth king built two, one on the celebrated Gosirsha or Gosringa mountain. In the eleventh reign after Vijayasambhava, more chaityas and viharas were built in connection with the introduction of the silkworm industry. Subsequently, but without any clear indication of date, the introduction of the Mahsanghika and Sarvstivdin schools is mentioned.

The Tibetan annals also mention several persecutions of Buddhism in Khotan as a result of which the monks fled to Tibet and Bruzha. Their chronology is confused but seems to make these troubles coincide with a persecution in Tibet, presumably that of Lang-dar-ma. If so, the persecution in Khotan must have been due to the early attacks of Mohammedans which preceded the final conquest in about 1000 A.D.[521]

Neither the statements of the Chinese annalists about Central Asia nor its own traditions prove that Buddhism flourished there before the Christian era. But they do not disprove it and even if the dream of the Emperor Ming-Ti and the consequent emba.s.sy are dismissed as legends, it is admitted that Buddhism penetrated to China by land not later than the early decades of that era. It must therefore have been known in Central Asia previously and perhaps Khotan was the place where it first flourished.

It is fairly certain that about 160 B.C. the Yeh-chih moved westwards and settled in the lands of the Oxus after ejecting the Sakas, but like many warlike nomads they may have oscillated between the east and west, recoiling if they struck against a powerful adversary in either quarter. Le Coq has put forward an interesting theory of their origin.

It is that they were one of the tribes known as Scythians in Europe and at an unknown period moved eastwards from southern Russia, perhaps leaving traces of their presence in the monuments still existing in the district of Minussinsk. He also identifies them with the red-haired, blue-eyed people of the Chotscho frescoes and the speakers of the Tokharian language. But these interesting hypotheses cannot be regarded as proved. It is, however, certain that the Yeh-chih invaded India[522], founded the Kushan Empire and were intimately connected (especially in the person of their great king Kanishka) with Gandharan art and the form of Buddhism which finds expression in it. Now the Chinese pilgrim Fa-Hsien (_c_. 400) found the Hnayna prevalent in Shan-shan, Kucha, Kashgar, Osh, Udyana and Gandhara. Hsan Chuang also notes its presence in Balkh, Bamian, and Persia. Both notice that the Mahyna was predominant in Khotan though not to the exclusion of the other school. It would appear that in modern language the North-West Frontier province of India, Afghanistan, Badakshan (with small adjoining states), the Pamir regions and the Tarim basin all accepted Gandharan Buddhism and at one time formed part of the Kushan Empire.

It is probably to this Gandharan Buddhism that the Chinese pilgrims refer when they speak of the Sarvstivdin school of the Hnayna as prevalent. It is known that this school was closely connected with the Council of Kanishka. Its metaphysics were decidedly not Mahynist but there is no reason why it should have objected to the veneration of such Bodhisattvas as are portrayed in the Gandhara sculptures. An interesting pa.s.sage in the life of Hsan Chuang relates that he had a dispute in Kucha with a Mahynist doctor who maintained that the books called Tsa-hsin, Ch-sh, and P'i-sha were sufficient for salvation, and denounced the Yoga.s.stra as heretical, to the great indignation of the pilgrim[523] whose practical definition of Mahynism seems to have been the acceptance of this work, reputed to have been revealed by Maitreya to Asanga. Such a definition and division might leave in the Hnayna much that we should not expect to find there.

The Mahynist Buddhism of Khotan was a separate stream and Hsan Chuang says that it came from Kashmir. Though Kashmir is not known as a centre of Mahynism, yet it would be a natural route for men and ideas pa.s.sing from any part of India to Khotan.

5

The Tarim basin and the lands of the Oxus[524] were a region where different religions and cultures mingled and there is no difficulty in supposing that Buddhism might have amalgamated there with Zoroastrianism or Christianity. The question is whether there is any evidence for such amalgamation. It is above all in its relations with China that Central Asia appears as an exchange of religions. It pa.s.sed on to China the art and thought of India, perhaps adding something of its own on the way and then received them back from China with further additions[525]. It certainly received a great deal from Persia: the number of ma.n.u.scripts in different Iranian languages puts this beyond doubt. Equally undoubted is its debt to India, but it would be of even greater interest to determine whether Indian Buddhism owes a debt to Central Asia and to define that debt. For Tibet the relation was mutual. The Tibetans occupied the Tarim basin during a century and according to their traditions monks went from Khotan to instruct Tibet.

The Buddhist literature discovered in Central Asia represents, like its architecture, several periods. We have first of all the fragments of the Sanskrit Agamas, found at Turfan, Tun-huang, and in the Khotan district: fragments of the dramas and poems of Asvaghosha from Turfan: the Prtimoksha of the Sarvastivdins from Kucha and numerous versions of the anthology called Dharmapada or Udna. The most interesting of these is the Prakrit version found in the neighbourhood of Khotan, but fragments in Tokharian and Sanskrit have also been discovered. All this literature probably represents the canon as it existed in the epoch of Kanishka and of the Gandharan sculptures, or at least the older stratum in that canon.

The newer stratum is composed of Mahynist sutras of which there is a great abundance, though no complete list has been published[526]. The popularity of the Praj-pramit, the Lotus and the Suvarn?a-prabhsa is attested. The last was translated into both Uigur (from the Chinese) and into "Iranien Oriental." To a still later epoch[527] belong the Dhran?s or magical formul which have been discovered in considerable quant.i.ties.

Sylvain Lvi has shown that some Mahynist sutras were either written or re-edited in Central Asia[528]. Not only do they contain lists of Central Asian place-names but these receive an importance which can be explained only by the local patriotism of the writer or the public which he addressed. Thus the Sryagarbha sutra praises the mountain of Gosringa near Khotan much as the Puranas celebrate in special chapters called Mhtmyas the merits of some holy place. Even more remarkable is a list in the Chandragarbha sutra. The Buddha in one of the great transformation scenes common in these works sends forth rays of light which produce innumerable manifestations of Buddhas. India (together with what is called the western region) has a total of 813 manifestations, whereas Central Asia and China have 971. Of these the whole Chinese Empire has 255, the kingdoms of Khotan and Kucha have 180 and 99 respectively, but only 60 are given to Benares and 30 to Magadha. Clearly Central Asia was a very important place for the author of this list[529].

One of the Turkish sutras discovered at Turfan contains a discourse of the Buddha to the merchants Trapusha and Bhallika who are described as Turks and Indra is called Kormusta, that is Hormuzd. In another Brahm is called As?rua, identified as the Iranian deity Zervan[530]. In these instances no innovation of doctrine is implied but when the world of spirits and men becomes Central Asian instead of Indian, it is only natural that the doctrine too should take on some local colour[531].

Thus the dated inscription of the temple erected in Turfan A.D. 469 is a mixture of Chinese ideas, both Confucian and Taoist, with Indian. It is in honour of Maitreya, a Bodhisattva known to the Hnayna, but here regarded not merely as the future Buddha but as an active and benevolent deity who manifests himself in many forms[532], a view which also finds expression in the tradition that the works of Asanga were revelations made by him. Aksagarbha and the Dharmakya are mentioned. But the inscription also speaks of heaven (t'ien) as appointing princes, and of the universal law (tao) and it contains several references to Chinese literature.

Even more remarkable is the admixture of Buddhism in Manichism. The discoveries made in Central Asia make intelligible the Chinese edict of 739 which accuses the Manichans of falsely taking the name of Buddhism and deceiving the people[533]. This is not surprising for Mani seems to have taught that Zoroaster, Buddha and Christ had preceded him as apostles, and in Buddhist countries his followers naturally adopted words and symbols familiar to the people. Thus Manichan deities are represented like Bodhisattvas sitting cross-legged on a lotus; Mani receives the epithet Ju-lai or Tathgata: as in Amida's Paradise, there are holy trees bearing flowers which enclose beings styled Buddha: the construction and phraseology of Manichan books resemble those of a Buddhist Sutra[534]. In some ways the a.s.sociation of Taoism and Manichism was even closer, for the Hu-hua-ching identifies Buddha with Lao-tz and Mani, and two Manichan books have pa.s.sed into the Taoist Canon[535].

Nestorian Christianity also existed in the Tarim basin and became prominent in the seventh century. This agrees with the record of its introduction into China by A-lo-pen in 635 A.D., almost simultaneously with Zoroastrianism. Fragments of the New Testament have been found at Turfan belonging mostly to the ninth century but one to the fifth. The most interesting doc.u.ment for the history of Nestorianism is still the monument discovered at Si-ngan-fu and commonly called the Nestorian stone[536]. It bears a long inscription partly in Chinese and partly in Syriac composed by a foreign priest called Adam or in Chinese King-Tsing giving a long account of the doctrines and history of Nestorianism. Not only does this inscription contain many Buddhist phrases (such as Sng and Ss for Christian priests and monasteries) but it deliberately omits all mention of the crucifixion and merely says in speaking of the creation that G.o.d arranged the cardinal points in the shape of a cross. This can hardly be explained as due to incomplete statement for it reviews in some detail the life of Christ and its results. The motive of omission must be the feeling that redemption by his death was not an acceptable doctrine[537]. It is interesting to find that King-Tsing consorted with Buddhist priests and even set about translating a sutra from the Hu language. Takakusu quotes a pa.s.sage from one of the catalogues of the j.a.panese Tripitaka[538] which states that he was a Persian and collaborated with a monk of Kapisa called Praja.

We have thus clear evidence not only of the co-existence of Buddhism and Christianity but of friendly relations between Buddhist and Christian priests. The Emperor's objection to such commixture of religions was unusual and probably due to zeal for pure Buddhism. It is possible that in western China and Central Asia Buddhism, Taoism, Manichism, Nestorianism and Zoroastrianism all borrowed from one another just as the first two do in China to-day and Buddhism may have become modified by this contact. But proof of it is necessary. In most places Buddhism was in strength and numbers the most important of all these religions and older than all except Zoroastrianism. Its contact with Manichism may possibly date from the life of Mani, but apparently the earliest Christian ma.n.u.scripts found in Central Asia are to be a.s.signed to the fifth century.

On the other hand the Chinese Tripit?aka contains many translations which bear an earlier date than this and are ascribed to translators connected with the Yeh-chih. I see no reason to doubt the statements that the Happy Land sutra and Praj-pramit (Nanjio, 25, 5) were translated before 200 A.D. and portions of the Avatam?saka and Lotus (Nanjio, 100, 103, 138) before 300 A.D. But if so, the princ.i.p.al doctrines of Mahayanist Buddhism must have been known in Khotan[539]

and the lands of Oxus before we have definite evidence for the presence of Christianity there.

Zoroastrianism may however have contributed to the development and transformation of Buddhism for the two were certainly in contact. Thus the coins of Kanishka bear figures of Persian deities[540] more frequently than images of the Buddha: we know from Chinese sources that the two religions co-existed at Khotan and Kashgar and possibly there are hostile references to Buddhism (Buiti and Gaotema the heretic) in the Persian scriptures[541].

It is true that we should be cautious in fancying that we detect a foreign origin for the Mahyna. Different as it may be from the Buddhism of the Pali Canon, it is an Indian not an exotic growth.

Deification, pantheism, the creation of radiant or terrible deities, extreme forms of idealism or nihilism in metaphysics are tendencies manifested in Hinduism as clearly as in Buddhism. Even the doctrine of the Buddha's three bodies, which sounds like an imitation of the Christian Trinity, has roots in the centuries before the Christian era. But late Buddhism indubitably borrowed many personages from the Hindu pantheon, and when we find Buddhas and Bodhisattvas such as Amitbha, Avalokita, Manjusr and Ks.h.i.tigarbha without clear antecedents in India we may suspect that they are borrowed from some other mythology, and if similar figures were known to Zoroastrianism, that may be their source.

The most important of them is Amitbha. He is strangely obscure in the earlier art and literature of Indian Buddhism. Some of the nameless Buddha figures in the Gandharan sculptures may represent him, but this is not proved and the works of Grnwedel and Foucher suggest that compared with Avalokita and Tr his images are late and not numerous. In the earlier part of the Lotus[542] he is only just mentioned as if he were of no special importance. He is also mentioned towards the end of the Awakening of Faith ascribed to Asvaghosha, but the authorship of the work cannot be regarded as certain and, if it were, the pa.s.sage stands apart from the main argument and might well be an addition. Again in the Mahyna-strlan?kra[543] of Asanga, his paradise is just mentioned.

Against these meagre and cursory notices in Indian literature may be set the fact that two translations of the princ.i.p.al Amidist scripture into Chinese were made in the second century A.D. and four in the third, all by natives of Central Asia. The inference that the worship of Amitbha flourished in Central Asia some time before the earliest of these translations is irresistible.

According to Trantha, the Tibetan historian of Buddhism[544], this worship goes back to Saraha or Rahulabhadra. He was reputed to have been the teacher of Ngrjuna and a great magician. He saw Amitbha in the land of Dhingkot?a and died with his face turned towards Sukhvat. I have found no explanation of the name Dhingkot?a but the name Saraha does not sound Indian. He is said to have been a sudra and he is represented in Tibetan pictures with a beard and topknot and holding an arrow[545] in his hand. In all this there is little that can be called history, but still it appears that the first person whom tradition connects with the worship of Amitbha was of low caste, bore a foreign name, saw the deity in an unknown country, and like many tantric teachers was represented as totally unlike a Buddhist monk. It cannot be proved that he came from the lands of the Oxus or Turkestan, but such an origin would explain much in the tradition.

On the other hand, there would be no difficulty in accounting for Zoroastrian influence at Peshawar or Takkasila within the frontiers of India.

Somewhat later Vasubandhu is stated to have preached faith in Amitbha but it does not appear that this doctrine ever had in India a t.i.the of the importance which it obtained in the Far East.

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 Amitbha'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 repet.i.tion of Ahura Mazda's name leads to paradise, yet the general efficacy of his names as invocations is clearly affirmed[551].