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Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary + (Jamyang Khyentse Wangpo's (Old Khyentse) tertön title, given by Padmasambhava.)
Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary + (Japanese pronunciation for the usual Chinese translation of the Sanskrit anuttara samyak sambodhi, the unsurpassed, complete perfect enlightenment of a buddha. 100n. 4)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Jealousy.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (Jewel called Tiger-Meat God discovered by Sangye Lingpa at Orshö Lungdrom)
Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary + (Jokyab's collected notes on ''Light of Wisdom'' that he received from Jamyang Drakpa of Dru.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (Jowo Rinpoche in the Jokhang and Jowo [[Mikyö Dorje]] in the Ramoche Temple. Pl. 8; 51, 656, 659)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (Joy (dga' ba, ānanda), supreme joy (mchog … Joy (dga' ba, ānanda), supreme joy (mchog dga', paramānanda), joy-without-joy/special joy (dga' bral gyi dga' ba/khyad dga', viramānanda), and connate joy (lhan cig skyes pa'i dga' ba, sahajānanda). The order of the first two is always joy and supreme joy; however, the order of the second two depends on the circumstances. When the context is ordinary people's experience, their lack of recognition of connate joy is followed by without-joy (see the commentary on chapter 6, lines 77–83). The main presentation in the Hevajra Tantra (part 1, chapter 10, verse 13; Dg.K. 12.2) is as follows: "The first is simply joy. "What is considered second is supreme joy. "The third is said to be without-joy. "The fourth is connate joy." The four joys are differentiated in terms of their intensity and degree of conceptuality. The Hevajra Tantra (part 1, chapter 8, verses 31–33; Dg.K. 9b.7–10.1) says: "The first joy is the warrior. "Supreme joy is the yoginī. "Intensely blissful joy is found in all. "The methods of such bliss [bring] perfect awareness. "The bliss of joy is slight. "Supreme joy exceeds it. "Without-joy is a joy without passion. "What remains is connate joy. "The first is the desire for contact. "The second is the desire for bliss. "The third is the collapse of your passion. "Thus, the fourth is to be meditated upon." In Revealing the Indestructible Vajra Secrets (31–32), Jamgön Kongtrul explains: "Joy, the first of those, is like a warrior because it involves a coarse level of concepts and just a little bliss. The second, supreme joy, is like a yoginī since its concepts are more subtle and its bliss greater. The third, intensely blissful joy, or without-joy, is found in every bliss because it is devoid of coarse and subtle concepts and [occurs when the practitioner's] mindstream is filled with bliss. The fourth, connateness, is recognized, or realized, perfectly through the methods that generate those kinds of bliss since it is the wisdom of great bliss, free from all concepts. . . . The third, without-joy, does not involve the sense faculties' perceptions of objects (such as forms), and it focuses on its object of bliss simply on the basis of the mental consciousness. Its joy is a mental state, which is of a relative nature without any apprehension of joy or bliss. Since it is not stuck on the object of its desires, it is "that which is without." Since it is that which is passionless, it is without passion. The fourth—what remains after those—is obtained after the passing of the [other] three joys (such as joy): it is nonconceptual connate joy that is not released from the vajra's jewel [or the lotus's pistils]." Regarding the Tibetan translations of viramānanda, Newman (1987, 377n18) says: "Kvaerne (1975: 111 [n101]) notes that vi- in the compound viramānanda is sometimes translated as khyad par gyi (khyad par gyi dga' ba), and taken as meaning viśiṣṭa, "special" or "extraordinary," and that -rama- is either untranslated, or regarded as synonymous with ānanda. . . . Other times viramānanda is translated as dga' bral gyi dga ba, "the joy of separation from joy"; cf. Snellgrove (1959a, 2.163). from joy"; cf. Snellgrove (1959a, 2.163).)
Tsadra Library Glossary Search/All Gloss Entries/The Hevajra Tantra I/Glossary + (Joy which is fourfold. (Just) Jo … Joy which is fourfold. (Just) Joy ānanda Perfect Joy paramānanda Joy of Cessation viramānanda Joy Innate sahajānanda These joys are related fundamentally with sexual experience, envisaged as fourfold because 'everything goes in fours' (I. i. 30). Joy is the contact of lotus and vajra; perfect joy is the desire for yet more; the joy of cessation comes from the destruction of passion and the joy innate is a transcending experience sprung from the preceding joy (I. viii. 32-33 and K's commentary, vol. II, p. 127). The four joys are experienced at four successive moments (ksana, q.v.), with which they are in a sense identical. Their relationship with the four consecrations (abhiṣeka, q.v.) is more complex. The Master-Consecra- tion bestows them in anticipation; the Secret Consecration involves their actual experience by the master and their essence, still unrealized, is transferred to the pupil; in the Consecration of Knowledge of Prajñā the pupil experiences them directly. His experience leads to the Fourth Consecration, which is identical with the Joy Innate. Schematically, however, the four joys are placed parallel with the consecrations and it is explicitly stated (see K, vol. II, p. 132) that the first joy is experienced in the first consecration, the second in the second and so on. This would seem to be the esoteric interpretation arising from mystic experience (see samvara, p. 138,). Concerning the possible variation in the order of the last two joys see p. 35.Concerning the possible variation in the order of the last two joys see p. 35.)
Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary + (Joy, supreme joy, nonjoy, and innate joy.)
Tsadra Library Glossary Search/All Gloss Entries/Ornament of Stainless Light/Glossary + (Joy; attraction to the consort.)
Tsadra Library Glossary Search/All Gloss Entries/A Gathering of Brilliant Moons/Glossary + (Joy; to enjoy.)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Joyousness, joy.)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Judgement, judgemental decision.)
Tsadra Library Glossary Search/All Gloss Entries/Luminous Mind/Glossary + (Kadampa master of the eleventh century, he was the disciple of Gönpapa (aranyaka), abbot of Radreng monastery, and of Potowa (po to ba, 1031-1105), the famous yogi. He received the dzogchen teachings and attained the rainbow body.)
Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary + (Kagyu monastery 150 km northwest of Lhasa founded in the twelfth century.)
Tsadra Library Glossary Search/All Gloss Entries/Luminous Mind/Glossary + (Kagyu monastery located in Bhutan. Kyabje … Kagyu monastery located in Bhutan. Kyabje Kalu Rinpoche became its director at the invitation of the royal family and at the instigation of the Karmapa. Kyabje Kalu Rinpoche remained there several years, developing the monastery and having two retreat centers constructed. Afterward, he left for India, where he founded Sonada monastery. India, where he founded Sonada monastery.)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (Kalala (nur nur po), arbuda (mer mer po), … Kalala (nur nur po), arbuda (mer mer po), peshī (ltar ltar po/tar tar po or nar nar po), ghana (gor gor po or mkhrang 'gyur), and prashākha (mkhrang 'gyur or khang lag 'gyus pa). These terms are used for the five phases of embryonic development throughout the Indian and Tibetan traditions. Regarding the meaning of the first four terms, Roberts (2011, 686n1119–22) says: "Kalala is the technical name for the embryo in the first week. It is derived from kalana, meaning a "spot." In Tibetan it was translated as nur nur po, which can mean either an oval or oblong or liquidity. Arbuda (mer mer po), the shape of the fetus in the second half of the first month. The word can also mean a swelling or a tumor. Peśī is "egg" and also a piece of meat (ltar ltar po). Other texts have nar nar po. Ghana means a solid lump, while the Tibetan gor gor po is a viscid mass or lump." Although there is overall agreement about the terms, there are some inconsistencies both in the names used and the phases to which they are assigned. There are three frequently quoted sources in the nonmedical Buddhist texts: the Sūtra That Teaches Nanda about Abiding in the Womb, Saṃvarodaya Tantra, and Vasubandhu's Explanation of the "Treasury of Abhidharma." The latter two agree that the names for the first three phases are "kalala," "arbuda," and "peshī." Both list the fourth phase as "ghana" in Sanskrit; this was translated into Tibetan as gor gor po in the Saṃvarodaya Tantra, and as both gor gor po and mkhrang 'gyur in the Explanation of the "Treasury of Abhidharma." They also agree that the fifth phase is "prashākha" in Sanskrit; this was translated into Tibetan in the Saṃvarodaya as mkhrang 'gyur (which is the Tibetan term used in the Explanation of the "Treasury of Abhidharma" for the fourth phase), and as khang lag 'gyus pa in the Explanation of the "Treasury of Abhidharma." See the Saṃvarodaya Tantra, chapter 2, verses 17–18 and verse 21 (Dg.K. 266.7– 266b.3; and Tsuda 1974, 241). See the Explanation of the "Treasury of Abhidharma," chapter 3, commentary on verse 19ac and chapter 4, commentary on verse 53ab (C.T. 79:304 and 479; and Pruden 1988–90, 400 and 628). The Sūtra That Teaches Nanda about Abiding in the Womb states that the order of the phases is arbuda (mer mer po), kalala (nur nur po), peshī (ltar ltar po), and ghana (mkhrang 'gyur). It does not give a name to the phase of the fifth week. See Dg.K. 214.7–215.1. For other lists, see Garrett 2008, 93; Kritzer 2009; and Suneson 1991. 2008, 93; Kritzer 2009; and Suneson 1991.)
Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary + (Karma Gyaltsen; one of Tulku Urgyen Rinpoc … Karma Gyaltsen; one of Tulku Urgyen Rinpoches teachers and regarded as one of the emanations of Jamgön Kongtrul the first. Kargyam is an abbreviation of Karma Gyaltsen. The king of Nangchen had four gurus; one of them, Kyungtrul's father, resided at Heru Gompa.Kyungtrul's father, resided at Heru Gompa.)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (Karma Tinle (108.6–109.4) explains: "To id … Karma Tinle (108.6–109.4) explains: "To identify the "outflows" that are explained as being outflows of body and mind: . . . [We must understand] from what [state] do we outflow, what are outflows, and how outflows occur. First, it is from the uncontrived basic state of body and mind that we outflow [or deviate]. Second, outflows are the divisions of the lesser elements, which we say are "like this and that." Third, outflows occur by generating and increasing saṃsāra. The outflows of body refer to the releasing of the bodhichitta dhātus. The outflows of mind refer to the obscuring of the essence of our own [mind] and taking [things] to be other [than mind], which occur because of an instantaneous shift from abiding naturally settled [in the nature of mind].naturally settled [in the nature of mind].)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (Karma Tinle (373.3–374.2) comments: "The A … Karma Tinle (373.3–374.2) comments: "The Autocommentary [532.5–6] explains heruka by quoting [the Hevajra Tantra, part 1, chapter 7, verse 27; Dg.K. 8b.5]: 'HE signifies [the emptiness of causes and the rest. / RU stands for the absence of collections. / KA means not dwelling anywhere.]' Heruka was translated into Tibetan as khrag 'thung, "blood-drinker." It has the meaning of drinking, without duality, the blood of great bliss because the three kāyas or four wisdoms (which are the culmination of unification) are said to be herukas. The Hevajra Tantra and Chakrasaṃvara Tantra [the Abhidhāna-uttaratantra; Dg.K. 292.1] share the following lines: 'HE signifies the emptiness of causes and the rest. / This describes the dharmakāya and mirror-like wisdom. / RU stands for the absence of collections.' This refers to the saṃbhogakāya and the wisdom of equality. 'KA means not dwelling anywhere.' This characterizes the nirmāṇakāya, discriminating wisdom, and all-accomplishing wisdom." For some thoughts on the origins of the term, see Sanderson 2009, 148n340. of the term, see Sanderson 2009, 148n340.)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (Karma Tinle (374.1–2) comments: "Kāla ("time") is said to be the nature of conventional bliss, and that is nondual" "with emptiness, which pervades the chakras of existence and peace." "[It is one of many] names for the single sugatagarbha.)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Karma experiencible in the next life.)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Karma experiencible in this life.)
Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary + (Karma is a universal law that when one does a wholesome action one circumstances will improve and when one does an unwholesome action negative results will eventually occur from the act.)
Tsadra Library Glossary Search/All Gloss Entries/Mudra/Glossary + (Karma is created from failing to see true … Karma is created from failing to see true ego-Iessness. It results from the vicious circle of continually searching for security. This seems not to permit working with an enlightened attitude to prevent chain reactions. It is precise to the minute details and both body and mind are related to karmic cause and effect. As long as this self-defeating neurotic tendency continues, cause and effect of karma are perpetuated. There are other schools of thought which believe that the entire karmic force is predestined. There is a world karma, and also national, family and individual karma.lso national, family and individual karma.)

Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Karma subsequent to willing.)

Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Karma-s whose retribution is experiencible in a future life subsequent to the next.)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (Karmamudrās (las kyi phyag rgya), jñānamudrās (ye shes kyi phyag rgya), and mahāmudrā (phyag rgya chen po). Other permutations are possible.)
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary + (Karmic effects that in some way resemble t … Karmic effects that in some way resemble the kind of actions that give rise to them. These may be "active," in the sense of being a spontaneous inclination to repeat the former action, or "passive," in the sense of being experiences that mirror the quality of the previous action. The former may be exemplified by children who take a natural pleasure in killing insects—a predisposition acquired through having indulged in such activity in previous existences. An instance of the latter would be the experience of poor health and short life, the passive result of killing.short life, the passive result of killing.)
Tsadra Library Glossary Search/All Gloss Entries/Mudra/Glossary + (Karuna or Nying-je (in Tibetan) means nobl … Karuna or Nying-je (in Tibetan) means noble heart. You cannot develop this until you have discovered the meditative state through anapanasatti. Once you are in the process of dealing with this state of being, then you cannot help radiating warmth; there is something which is open. In this case, anapanasatti means actually being aware of that relationship between inner and outer, this and that, which could be a primitive way of looking at Shunyata. But when you develop an open and carefree state of being, that is to say, non-dualistic, non-security-oriented, then the understanding of basic warmth arises. You are no longer involved with the conscious kindness of a pious and deliberate scene. You are able to give an open welcome since you have no territory of your own to preserve. The more you welcome others the freer you become. So the more you are involved with basic compassion, the more you welcome others without the host centralised notion of attempting to bring them into your scene. Warning: Do not gulp down pious, idiot compassion; you have to use basic intelligence to see the situation clearly. You should be able to deal with the situation intuitively rather than as written about in books.ely rather than as written about in books.)
Tsadra Library Glossary Search/All Gloss Entries/Wondrous Dance of Illusion/Glossary + (Katok Öntrul Tsultrim Yönten Gyatso or his predecessor, Khenpo Pema Gyaltsen.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (Katokpa Tampa Deshek, Tsangtönpa and Campabum. 698)
Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (Khandro Yeshe Tsogyal, the close disciple of Guru Rinpoche who compiled the major part of his teachings.)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (Khaṇḍakapāla (Thod pa'i du ma bu) and Prac … Khaṇḍakapāla (Thod pa'i du ma bu) and Prachaṇḍā (Rab gtum ma); Mahākaṅkāla (Keng ru chen po) and Chaṇḍākṣhī (gTum mig ma); Kaṅkāla (Keng ru) and Prabhāvatī ('Od ldan); Vikaṭadaṃṣhṭrī (mChe ba rnam par gtsig pa) and Mahānāsā (sNa chen ma); Surāvairī (Lha dgra) and Vīramatī (dPa' bo'i blo gros ma); Amitābha ('Od dpag med) and Kharvarī (Mi'u thung ma); Vajraprabha (rDo rje 'od) and Laṅkeshvarī (Lang ka'i dbang phyug ma); Vajradeha (rDo rje lus) and Drumacchāyā (Shing grib ma); Aṅkuraka (Myu gu can) and Airāvatī (Sa srung ma); Vajrajaṭila (rDo rje ral pa can) and Mahābhairavā ('Jigs byed chen mo); Mahāvīra (dPa' bo chen po) and Vāyuvegā (rLung shugs ma); Vajrahūṃkāra (rDo rje hūṃ mdzad) and Surābhakṣhī (Chang 'thung ma); Subhadra (Rab tu bzang po) and Shyāmādevī (sNgo sangs lha mo); Vajrabhadra (rDo rje bzang po) and Subhadrā (Shin tu bzang mo); Mahābhairava ('Jigs byed chen po) and Hayakarṇī (rTa rna ma); Virūpākṣha (Mig mi bzang) and Khagānanā (Bya gdong ma); Mahābala (sTobs po che) and Chakravegā ('Khor lo'i shugs ma); Ratnavajra (Rin chen rdo rje) and Khaṇḍarohā (Dung skyes ma); Hayagrīva (rTa mgrin) and Shauṇḍinī (Chang tshong ma); kāshagarbha (Nam mkha'i snying po) and Chakravarmiṇī ('Khor lo'i go cha ma); Heruka (He ru ka) and Suvīrā (Shin tu dpa' mo); Padmanarteshvara (Padma gar dbang) and Mahābalā (sTobs chen mo); Vairochana (rNam par snang byed) and Chakravartinī ('Khor los sgyur ma); Vajrasattva (rDo rje sems dpa') and Mahāvīryā (brTson chen ma).sems dpa') and Mahāvīryā (brTson chen ma).)
Tsadra Library Glossary Search/All Gloss Entries/Wondrous Dance of Illusion/Glossary + (Khenpo Ngakchung's home region, near Jönpalung.)
Tsadra Library Glossary Search/All Gloss Entries/Wondrous Dance of Illusion/Glossary + (Khenpo Ngakchung's previous incarnation. Scholar and tantric practitioner from Labrang Tashikyil Monastery.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (King Dhahena Talo's daughter, who was one of the Indian Dzogchen lineage masters. She was a direct disciple of Prahevajra and Rajahasti and was the teacher of Naga King Nanda.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (King Mangsong Mangtsen's son, who ruled Tibet 676-704.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (King Songtsen Gampo's son, who ruled Tibet for a few years but died at the age of nineteen.)
Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary + (King of All the Buddhas, a special tide for certain lamas such as the Karmapa or the Drukchen.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (King of Dogs. He is so called because in t … King of Dogs. He is so called because in the daytime he taught a thousand warriors and yoginis in the guise of a dog, and at night they would perform feast offerings and other practices in the charnel grounds. There were two Kukkurajas, the Elder and the Younger; the Younger is also called Dhahuna.unger; the Younger is also called Dhahuna.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (King of Oddiyana who found, fostered, and for a time protected Padmasambhava.)
Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary + (King of Tibet (born ca. 173 CE) during who … King of Tibet (born ca. 173 CE) during whose reign the Buddhadharma first made its appearance in Tibet in the form of relics and Sanskrit texts of the Buddhist scriptures. While not understanding these writings, the king recognized their sacred character and respectfully pre-served them. The first Buddhist king of Tibet, Songtsen Gampo, appeared four generations later.en Gampo, appeared four generations later.)
Tsadra Library Glossary Search/All Gloss Entries/Food of Bodhisattvas/Glossary + (King of Tibet and member of the Chögyal dy … King of Tibet and member of the Chögyal dynasty. He assumed the kingship in Ngari, western Tibet, with the name of Tsenpo Khore. Later he abdicated in order to become a monk and was subsequently known as Lha Lama Yeshe Ö. In a bid to revive Buddhism in his country, he sent a party of twenty-one young men to Kashmir to learn Sanskrit and to study the teachings. It was in response to his generous offerings that Atisha accepted his invitation to visit Tibet.ha accepted his invitation to visit Tibet.)
Tsadra Library Glossary Search/All Gloss Entries/The Precepts in Eight Chapters/Glossary + (King of Tibet, described by the Buddhist a … King of Tibet, described by the Buddhist as a ''dharmaraja'' and by the Bönpos as a persecutor of their faith. His role in the ''Zhangzhung Nyengyü'' is mentioned in a text entitled ''The Reason why Bön was not abolished'' (''Bon ma nub pa'i gtan tshig'') which most evidently compiles ancient material similar to that found in the Dunhuang caves but placed under the reign of another king.ut placed under the reign of another king.)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Knowable-hindrance. Only a Buddha can over … Knowable-hindrance. Only a Buddha can overcome this, in addition to overcoming the defilement-hindrance (kleśāvaraṇa). When it is overcome, a Buddha is perfectly omniscient, capable of knowing both the intrinsic (svalakṣaṇa)and common characteristics (sāmānya-lakṣaṇa) of all things.)and common characteristics (sāmānya-lakṣaṇa) of all things.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (Knowing what abides and does not; knowing … Knowing what abides and does not; knowing the maturation of acts; knowing the various inclinations of beings; knowing various sensory realms; knowing whose faculties. are superior and whose are not; knowing all paths leading everywhere; knowing meditative absorption, liberation, concentration, meditative equipoise, delusions, and purification; remembering past lives; knowing death and birth; and knowing the cessation of affliction.; and knowing the cessation of affliction.)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (Knowledge is the factor that focuses on a … Knowledge is the factor that focuses on a specific entity, examines this object, and is then able to distinguish its essence and individual features, its general and specific characteristics, and whether it should be taken up or abandoned. Once perfected, it functions to dispel doubt. Knowledge is synonymous with the terms complete awareness, complete understanding, awakening, thorough analysis, thorough understanding, confidence, intelligence, mental functioning, and clear realization. [TD 2863]ctioning, and clear realization. [TD 2863])
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Knowledge of another’s mind.)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Knowledge of cessation, acquired in the process of abhisamaya.)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Knowledge of exhaustion (of the āsrava).)