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230Pacific Worldjeweled throne, and there worshipped…. The six Påramitås are to be dulyobserved during the time of worship.” Elsewhere (p. 273), Mitra quotes thisfrom the Vratåvadånamålå: “He should take an early bath, gather from thefield different kinds of clay, temper them with milk, curd, gh∆, cowdung,and cow’s urine. The clay should be purified by the repetition, twenty-onetimes, over it of the mantra called Virocha√adhåra√∆. Then it should beshaped into a solid sphere with a tapering spire. The sphere should beopened in the middle and grass, rice, and five jewels placed into it. Suchmodels should be worshipped to the extent of one hundred thousand, orany less number that may be convenient.”57. As the following statement indicates, this formula is commonly recitedas a way of effecting a consecration. For another example, see StephanBeyer, The Cult of Tårå (Berkeley: The University of California Press, 1973),p. 146.58. I am following the several variants that read k≈ånti (Tibetan shi bya)for k≈uti (see the apparatus, p. 30, note 6).59. On the practice of “abandoning” food, see Patrick Olivelle, Rules andRegulations of Brahmanical Asceticism, p. 116, fn. 54.60. I am following the Tibetan, which reads “the syllable a (yi ge a)” foryuga (see apparatus, p. 32, note 15).61. Each of the four verses contains as its key terms words that begin withthe syllable being defined. For example, the first verse, u, reads: udyuktobuddhp¥jåyåµ upaΩåntopaΩåyaka© / upakåråya sattvånåm upåyenånvitobhavet; and so on with på, sa, and ka.62. The Tibetan reads “effortless” (©bad med)! The Annals edition, and,apparently, all of the other editions collated by the editors, reads yatnaµ(preceded by sarvadå: ms. sarvadåyatnaµ < ©bad med?). This is but one ofnumerous discrepancies between the Sanskrit and the Tibetan. (It wasoutside the scope of this article to examine and explain these discrepancies.Such a careful philological analysis remains a desideratum of theAdvayavajra corpus.)63. In this and the following verses, Advayavajra is returning to astatement made in the opening paragraph of the Kud®≈†inirghåtanaconcerning the centrality of the two “accumulations” (saµbhåra) ofmerit and knowledge.