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224Pacific Worldin V. Raghavan, Proceedings and Transactions of the All-India OrientalConference (Poona: Bhandarkar Oriental Research Institute, Volume II,Part I, 1961): pp. 93–107. Pathak‘s article includes a brief discussion ofAdvayavajra’s usage of amanasikåra, as well as a Sanskrit and Tibetanedition of the Amanasikårådhåra (Adv. 23).22. This is the Dohåkosapañjikå, O 3101-2; see Tatz, “Life,” p. 709, footnote 66.23. Advayavajra cites the Hevajratantra at Adv. 1.16.5, 6.54.7, 6.56.2,9.114.3, 23.138.5, 23.142.4, and 23.142.11. Advayavajra, in fact, cites, quotes,or mentions numerous works and authors throughout the texts gathered inthe Advayavajrasaçgraha (in alphabetical order): Avadåna (at Adv., 1.32.15)(see footnote 2 above for the text title corresponding to the numbers);Bhagavadg∆tå (7.54.1); Candraprad∆pa (6.52.13); Îåkin∆vajrapañjara(6.54.17); Dev∆parip®cchåΩivanir√ådatantra (7.50.1); Jåtaka (1.32.15);Laçkåvatara (6.54.1); Mahåma√∂alavy¥hatantra (1.24.17);[MañjuΩr∆]Nåmasaçg∆ti (1.18.1, 23.142.8); verses of Någårjuna (does notspecify which text; 6.56.2); Nidåna (1.32.15); Prajñåpåramitå (1.28.15);Sarvabuddhavi≈ayåvatårajñånålokålaçkåramahåyånas¥tra (23.136.8);Ucchu≈matantra (7.50.8); VajraΩekara (6.48.6); På√ini (23.136.3);Vimalak∆rtinirdeΩas¥tra (1.12.10); Vedåntins (7.52.1); Yogådhyåya (7.50.11).I have not been able to locate a reference to the Guhyasamåja in theAdvayavajrasaçgraha.24. Although this appears to be translating the SekanirdeΩa (or its variant°nir√aya; Adv. 7), this work does not concern the abhiΩeka. This is, rather,dealt with in detail in the Sekatåtparyasaµgraha (Adv. 9).25. The name of Advayavajra’s initial guru is Ûabara. Tatz writes that he iscalled “Ûabara ‘mountain man,’ because he dwells among a southern tribeof that name,” and that “this ‘lord of Ωabaras’ (ΩabareΩvara) possesses a setof teachings deriving from other siddhas, including the ‘great brahman’and author Saraha” (“Life,” p. 695).26. Tatz, “Life,” p. 709.27. Along with other principal concepts employed by Advayavajra, such asmahåmudrå, yuganaddha, and sahaja, amanasikåra appears to be emblematicof the medieval siddhåcåryas and dohå authors in general. Presumably,because of its importance and, perhaps, its contentious tone,Advayavajra devotes a substantial text to this concept, theAmanasikårådhåra (Adv. 23). Much of this work is devoted to showing, ona combination of grammatical and doctrinal grounds, that the term is not“offensive” (apaΩabda; Adv. 23.136.7). Nonetheless, the normative Buddhistunderstanding of manasikåra is that it refers to a disposition crucialto realizing the Buddha’s teaching, namely, yoni≈u manasikåra, thoroughattention, the ability to fix one’s attention where it should be fixed (seeD∆ghanikåya 33.1.11 [XIII]). In the Saçg∆tisutta (D∆ghanikåya 33.1.9 [X]) for