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Wallis: Advayavajra’s Instructions 227Har Dayal, The Bodhisattva Doctrine in Sanskrit Buddhist Literature(Delhi: Motilal Banarsidass, 1970 [1932]): pp. 140–141.34. Namely, merit and wisdom.35. The YuganaddhaprakåΩa (Adv. 15) states: nai©svåbhåvyåd ajåtatva©pratyayåd aniruddhatå / bhåvåbhåvåv ato na sto yuganaddhaµ tu bhåsate(“Because of the absence of inherent existence, there is non-arising; because ofco-operating cause[s], there is lack of obstruction. For this reason, being andnon-being are destroyed, and union becomes manifest” [Adv. 15.58.5–6]).36. See footnote 37.37. Adv. 1.10.4–10.38. Derived from the root bhuñj, to eat, to enjoy, an early usage of the termanåbhoga carried the sense of non-engrossment, or, more literally, nonimbibing,in the objects of sense. In Mahåyåna, it comes to signify thecapacity of an awakened being to act without conceptual contrivance and,hence, automatically, spontaneously, and effortlessly. Sthiramati (ca. 400–500 C.E.) says that this ability is like that of the heavenly gongs referred toin Indian legends: “Like the [gongs] in the analogy, the Tathågatas, dwellingin the undefiled realm (anåsravadhåtu) carry out the various explanationsof dharma for sentient beings, without any premeditated thought, ‘Iwill teach the dharma,’ and without any effort or striving on their part.Rather, the teaching of the dharma arises in utter spontaneity.” Translatedin John Makransky, Buddhahood Embodied, p. 94. I would like to acknowledgeProfessor Makransky for pointing out to me this and otherreferences that reveal the development of the term anåbhoga from thepassive earlier usage (“non-engrossment”) to the pro-active later one(“automatic activity” or “spontaneous power”).39. Adv. 1.10.12–19.40. The customary list of these is given at Adv. 1.12.22: generosity (dåna),morality (Ω∆la), equanimity (k≈amå), effort (v∆rya), meditation (dhyåna),and wisdom (prajñå).41. Adv. 1.12.16–17.42. Adv. 1.12.1–12; 1.14.1–5.43. Adv. 1.14.8–16.44. In the Kud®≈†inirgåtana, the practitioner is referred to as a “householder”(g®hapati, Adv. 1.16.15) and layperson (upåsaka, 1.16.6).45. At, for example, Ûatapathabråhma√a 1.6. For this and other references,see Monier Monier-Williams, A Sanskrit-English Dictionary (Oxford: OxfordUniversity Press, 1899), s.v. upa + vas.46. This is the Sekatåtparyasaµgraha (Adv. 9).