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D 032 rgyu [Def] skye byed // hetu // cause [Def] That which produces.
ανάλυση όρου

rgyu – causal basis, causality, cause, primary cause, to wander, reason, seed, basic ingredient / cause, causal basis, stuff, object, property, wealth, material [object], movement, circulation, for the sake of, that which, something to be + verbal action. v. to move, movement, the journey, to be on a journey, roam, flicker, opportunity, chance. 1) matter, substance, material. 2) cause [primary or direct], reason, root, causality, primary / constituting cause. 3) [vb. + -- + linking verb] future particle expressing 'definite' future action. 4) "has yet to be done.". 5) possibility to do. 6) a] shouldn't do b] non-existence of something. {bag yangs su rgyu ba} wander carefree; intestines; ingredients; cause, primary cause, [hetu]; (primary) cause/ causal factor; among the 16 aspects of the four truths: Def. Jamgön Kongtrul: {las dang nyon mongs pa de dag kyang srid pa skye ba phyi ma 'grub pa'i bag chags sa bon 'jog pa'i byed rgyu yin pa'i phyir rgyu'i mtshan nyid can} [RY]
– [DUFF κατωτέρω]

ανάλυση ορισμού

skyed pa – I) {skyed pa, bskyed pa, bskyed pa, skyed} trans. v.; 1) to create, develop, engender, cultivate, form, generate, procreate, give rise to, give birth to, bring into being, produce, cause, reproduce, father, cause to germinate, grow, bring up, nurse up, bring on. 2) to visualize, envision, imagine, picture, develop a visualization of. 3) to make grow larger / bigger, widen, expand, increase, cause to progress. 4) to arouse, inspire, instill. II) profit, gain, benefit, interest [RY]
byed pa – {byed pa, byas pa, bya ba, byos} trans. v. . 1) to do, make, create, produce, to act, do, cause to [happen]. 2) doer, efficacious, to decline, to fabricate, what it does; active verb +: he who is (doing the verb - beating); operation, action, process. {...r byed pa} to serve to.; to do/ act/ cause to happen [RY]
skyed byed – [D] 1) "The producer", "the creator", "the generator". Grammatically, equivalent in meaning to སྐྱེད་པ་པོ་ q.v. This is the thing that causes something to be སྐྱེད་པ་ produced / created / generated. i) When discussing the production of effects from causes in Buddhist texts on philosophy, it is used to mean རྒྱུ་ the principal cause that will produce its related effect; that effect will be the བསྐྱེད་བྱ་ the thing that will be produced. E.g., སྐྱེད་བྱེད་ཀྱི་རྒྱུ་ "the producing cause. 2) "The creator". Another name for the chakra at the navel, which is usually referred to as the སྤྲུལ་པའི་འཁོར་ལོ་ "emanation chakra". 3) [Mngon] i) "Procreator" meaning the father of a child. ii) "Creator" meaning the ས་གཞི་ basis of a world system from which the world system arises. iii) "Producer", an ancient epithet from India of མེ་ fire and མེ་ལྷ་ Agnideva, the god of fire.
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[DUFF] rgyu – I. Part of v.t. རྒྱུ་བ་ q.v. II. Placed after grammatical names to produce a མིང་དོན་ name-equivalent with the sense of "class of thing of this type". This is done in English in a variety of ways, e.g., by putting "s" or "-able(s)" after a verb. E.g., ཆང་རྒྱུ་ "beery things / liquor"; སྣུམ་རྒྱུ་ "things that are good for smelling, e.g., fragrances, incenses, etc."; འཐུང་རྒྱུ་ "drinks" meaning things for drinking; བཟའ་རྒྱུ་ "foodstuff"; བསམ་རྒྱུ་ "something to think about, things to be considered"; འཁྱེར་རྒྱུ་ "something to be carried, something which is carried"; བཤད་རྒྱུ་ "that to be explained, or explanations in general"; མཐོང་རྒྱུ་ "sight(s) (something to be seen)". E.g., སྤོས་སྣུམ་རྒྱུ་འདི་ཚོ་ "these fragrances, meant to be smelled"; ཨ་ཁ་ད་ལྟ་འཐུང་རྒྱུ་མེད། "oops, right now there is nothing to drink"; དེ་ལ་མཐོང་རྒྱུ་མང་པོ་འདུག "there are lots of sights to see over there". III. 1) The equivalent of ནོར་རྫས་ valuables e.g., མི་རྒྱུ་ཆེན་པོ་ "a wealthy person (because he has a lot of valuables)". 2) "Warp fibre / thread". The name given to the thread used as the གཞུང་ or དཀྱུས་ "warp" when weaving fabrics. 3) The ingredients that go to make something up. 4) Abbrev. of རྒྱུ་མ་ "intestines". IV. Translation of the Sanskrit "hetu" meaning "cause". In English the one word cause suffices for all types of cause whether principal or secondary. In ancient India the principal cause from which something was produced, the principal cause of any result, was specifically called the hetu རྒྱུ་ "cause". Conditions which aided the cause to turn into a result were specifically called the pratyaya རྐྱེན་ "conditions". For example, a seed is the primary cause of a plant that grows from it however, it must also have other conditions, which are causes—of sunlight, moisture, nutrients, and so forth—to grow. These terms have been translated into English in various ways in order to get around the fact that English calls both causes. A popular way to make the distinction is to call རྒྱུ་ "cause" and རྐྱེན་ "condition" or "circumstance". Another popular way is to call them "principal causes" and "secondary causes" respectively. 1) These two terms are used to describe the two kinds of causes behind the production of conventional things such as flowers, humans, worlds, etc. 2) They were used by the Buddha as part of the description of how dualistic mind creates cyclic existence. The karmic seeds that have been planted in the mind-stream by karmic action are the རྒྱུ་ causes that later are activated to produce results which are the experiences of cyclic existence for a being. The རྐྱེན་ conditions needed for them to ripen are several. 3) "Cause". Translation of the Sanskrit [NDS] "hetutaḥ". The name of the first of ཀུན་འབྱུང་བདེན་པའི་རྣམ་པ་བཞི་ "the four aspects of the truth of source" and the fifth of འཕགས་པའི་བདེན་པ་བཞི་རྣམ་པ་བཅུ་དྲུག་ "the sixteen aspects of the Four Noble Truths". The ལས་ karmic action and ཉོན་མོངས་པ་ affliction of a being are the causes that plant a seed in the being's mental continuum which will then later ripen into a result in cyclic existence. As such, they are the cause of unsatisfactoriness. 4) In the sense of root cause, hetu is used in logic to be the same as the prime reason by which any logical proposition is proved. V. <ཚིག་གྲོགས་ phrase assistive> that produces mostly a future sense, like the infinitive sense of a verb. In Tibetan, there is no infinitive tense, so this is described as a phrase assistive that produces the future sense of a verb. Because of this, although English books define this as the way that the infinitive is produced, it does not always come out as the meaning of the infinitive (care!) but as a future construction. 1) With the future sense of "will be". E.g., ནང་ཉིན་འགྲོ་རྒྱུ་ཡིན། "we will be going the day after tomorrow". One could pedantically attempt to translate that as "we are to go the day after tomorrow" but it in fact means "we will be going ..." as first given. E.g., སྨན་གཏོང་རྒྱུ་བསྡད་འདུག "I have stayed on to give the medicine". 2) Meaning something which "has yet to be done." 3) A related meaning is that, following a negated verb, it means ཐབས་མེད་ or ཅི་ནས་ཀྱང་ i.e., "have to". E.g., དང་པོ་ཕུད་ཀྱིས་མི་མཆོད་རྒྱུ། བླ་མ་ཡི་དམ་ཕུད་ལ་དགྱེས། "First the primary offering has to be made then the lama and yidam enjoy it" [AKR]. [D]

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