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D 043 rkyen [Def] rang ‘bras skye ba la phan ‘dogs byed pa // pratyaya // condition [Def] That which assists the arising of its specifi c result.
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rkyen – Skt. pratyaya; 1) condition, circumstance, [a co-operating / contributing] cause. 2) adversity, calamity, misfortune, mishap, accident, bad circumstances / luck, difficulties. Syn {rkyen ngan}. 3) because. 4) object. see {yul rkyen}. 5) situation, opportunity. 6) favorable, circumstance, help. 7) occurrence, incident, event. 8) effect, result. 8) affixation (in grammar). occasion, by, on account of, event, case, obstacle, hindrance, a happy, favorable circumstance, furtherance, factor, contributory cause, circumstantial influence. (secondary) condition/ conditioning factor; secondary conditions (accompanying root cause); secondary cause, conditioning; circumstantial/ created by causes; among the 16 aspects of the four truths: Def. by Jamgön Kongtrul: {sngar ma thob pa'i lus gzhan dang gzhan thob pa dang thob zin pa'i lus gzhan dang gzhan du 'da' ba'i byed rgyu yin pa'i phyir rkyen gyi mtshan nyid can} [RY]
– (DUFF κατωτέρω)

ανάλυση ορισμού

rang – See {rjes yi rang} himself, self, self spontaneous, oneself, myself, etc, natural, own, intrinsic; self, itself, one's own, inherent, [sva ]; spontaneous/ natural / self-/ own; very; 1) oneself, own, self. 2) intrinsic, natural [RY]
‘bras – 1) see {'bras bu}. 2) rice. 3) fruit. 4) grain. 5) see {'bras nad} cancer [RY]
'bras bu - fruition. The result, usually the end of a spiritual path. One of the three levels of enlightenment of a shravaka, pratyekabuddha or bodhisattva. In Mahayana the state of complete and perfect buddhahood; in Vajrayana the 'unified state of a vajra-holder,' in this book expressed as the '25 attributes of fruition.' See also 'view, meditation, action and fruition.' [RY]
skye ba – I) 1) birth, generation, arising, production, origin. 2) arising, origination, as one of the fourteen non-concurrent formations {ldan min 'du byed}. 3) rebirth, birth, life, lifetime, manner of birth. 4) rebirth as one of the twelve links {rten brel bcu gnyis}. II) {skye ba, skyes pa, skye ba} intr. v.; 1) to be born, be reborn, originate, arise, come into play, dawn, happen, take place, grow, come into existence, come into being, be produced, become, begin to exist, grow, bud, germinate, sprout, come out newly. 2) give birth to, give rise to, bear, be pregnant, be with young. 3) to feel, think. 4) to progress, increase. Def. among the {rten brel bcu gnyis} by Jamgön Kongtrul: {skye ba'i yan lag mngon gyur gyi dbang du byas nas/ mngal du nying mtshams sbyor bzhin pa ni skye ba yin}, {nang gi 'du byed kyi rgyun yod pa skye ba dang skye ba don gzhan bsal nas sngar ma byung ba las gsar du byung ba'i cha'o} [RY]
phan pa – II. Cognate to the verb, "benefit", "help", "aid", "assistance". [D]
phan ‘dogs – to bring benefit; for benefit to accrue [RY]
– phan 'dogs pa  phrase> v.t. see འདོགས་པ་ for tense forms. "To benefit", "to be of benefit", "to be of help", "to be of assistance to". [D]
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]
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[DUFF] rkyen  I. Translation of the Sanskrit "pratyaya" meaning a "condition" or "circumstance" that functions as an ancillary or co-operative cause required to bring about a result from a རྒྱུ་ [Skt. hetu] (primary) cause. In English the one word "cause" suffices for all types of cause whether principal or secondary whereas in ancient India, the principal cause from which something was produced, the principal cause of any result, was specifically called the hetu རྒྱུ་ "cause" and the conditions or circumstances which aided the cause to turn into a result were specifically called the pratyaya རྐྱེན་ "conditions" / "circumstances". For example, a seed is the primary cause of a plant that grows from it however, it must also have other conditions, which are ancillary causes, of sunlight, moisture, nutrients, and so forth to grow. These other causes are the རྐྱེན་ conditions or circumstances necessary to produce the result from the actual cause. The two 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" or "co-operative causes" respectively. The latter approach suits philosophical texts where the distinction between them is crucial as much as is their meaning as causes. However, there are many cases where རྐྱེན་ has the full sense of "circumstance" or "condition" and it would be clumsy to translate them as "secondary causes". 1) The 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; see རྐྱེན་བཞི་ the four conditions. 3) "Circumstance". In Tibetan grammar, the various ཚིག་ཕྲད་ phrase connectors that function to produce cases have no meaning until they are actually put in place. Until they are put in place they are called the རྐྱེན་ "circumstances" by which a case is formed in general; after they are put in place they are the actual རྣམ་དབྱེ་ cases themselves and are then called either སྒྲ་ term of the case or the རྣམ་དབྱེ་ཡི་ས་ the sites of the case, i.e., the case markers. 4) In a general sense, the རྐྱེན་ are "circumstances", "conditions", "influencing factors", "controlling factors". E.g., there is the specific pair of མཐུན་རྐྱེན་ "conducive circumstances / conditions" and འགལ་རྐྱེན་ "adverse circumstances / conditions" and these are often just summarized as རྐྱེན་ circumstances. Like those examples, རྐྱེན་ is often put after another name to make a noun phrase that indicates some kind of conditioning. E.g., ནད་རྐྱེན། "circumstances of becoming ill"; འཆི་རྐྱེན། "conditions of death". 5) The word is sometimes used in Tibetan to mean "circumstances" in the negative sense just like in English e.g., "due to the circumstances prevailing I was unable to...". In this case it is being used to mean རྐྱེན་ངན་ "mishaps / things not gone well". E.g., in རྐྱེན་ཐུབ་པ་ "able to bear hardship / deal with bad circumstances". 6) "Condition". Translation of the Sanskrit [NDS] "pratyatataḥ". The name of the fourth of ཀུན་འབྱུང་བདེན་པའི་རྣམ་པ་བཞི་ "the four aspects of the truth of source" and the eighth of འཕགས་པའི་བདེན་པ་བཞི་རྣམ་པ་བཅུ་དྲུག་ "the sixteen aspects of the Four Noble Truths". II. [Old] 1) The "name" or "term" for something. 2) Used to refer to ཀེར་ལེབ་སྒུར་གསུམ་ "the three things of uprights, flats, and bent-overs". In earlier times, there was a taxation system in central Tibet that taxed a locale according to the number of men (ཀེར་ uprights), area of land (ལེབ་ flats), and yaks (སྒུར་ bent-overs). In its terminology རྐྱེན་ was the circumstances of the taxation, i.e., those three things.

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