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34. 116 Kajiyama, Y. , 1 977, p . 1 20: "Presence means the same thing as the operation of a thing. But it does not mean that the thing is existent only at a present moment, since, though deprived of its operation, it exists as a constant own-being in all three times". 65; Fukuhara, R . , 1 973, p . , 1 976, pp. , 1 984, p . 1 21 . : "Because it was said by the Buddha; because of the con­ tact of a sense sphere and its appropriate sense; because action has a fruition". 1 l 7 The existence of the three periods of time is explained as follows in the *Sa'T{tyuktiibhidharmahrdaYaSiistra: "If there were no past and future, then there would be no present period of time; if there were no present period of time, there would also be no conditioned factors (sa'f{tSkrta dharma) .

2, pA2, n . l : "upanitavya jaratura/:t sa1fLprapto hi Yaman­ tika1fL dvija / vaso 'pi hi nasti te 'ntara patheya1fL ca na vidyate taveti". 54. e. without passing through 'intermediate existence' . ABOUT THE DHARMA 35 destiny hell ? The [right] meaning of this scriptural text and stanza should be known. When stating that it is as a reflection, it has to be as with the moon that is extremely remote and of which the reflection is visible in the water. It is not this moon that comes and reaches the water.

62-64 and pp. 1 1 8-123. i81 132 26 CHAPTER ONE make one factor: secondary birth makes fundamental birth arise; secondary duration makes fundamental duration abide; secondary decay makes fundamental decay decay; secondary disappearance makes fundamental disappearance disappear" . 134 The reason why factors proceed through the three periods of time, is the principle of causality. This theory of causality is the fundamental thesis of Buddhism. As the Sarvastivadins assert that the past and the future are real, because the present has its root in the past and its consequence in the future, this implies that the three periods of time ought to exist separately, because the notions of past and future would not occur if they were no separate realities.

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