抄録
The concept of “existence in three times” is renowned as a prominent theory of the
Sarvāstivāda school. However, the primary claim of the Vaibhāṣika faction is that “all-
existing”. The emphasis on “existence in three times” might arise due to its potential
use in the Abhidharmakośabhāṣya as a convenient “strawman” to translate and critique
Sarvāstivādin theories. Although the Vaibhāṣika acknowledges “existence in three times,”
it merely exemplifies the conditioned dharmas within their overarching claim that “all-
existing.” The Sarvāstivāda school’s “all-existing” and the Abhidharmakośabhāṣya’s
“existence in three times” are based on different principles.
From the Sarvāstivādin perspective, whether conditioned or unconditioned
dharmas, they adhere to the principles of specific and common characteristics. While they
advocate for “existence in three times” for conditioned dharmas, aspects like causality are
specific to conditioned dharma and don’t apply universally to “all dharmas”.
The notion of “all-existing” aptly clarifies a phenomenalist stance on dharmas,
whereas “existence in three times” tends to metaphysically presume an existence as real
substances retaining their essence across past, present, and future. Specific and common
characteristics elucidate a hierarchical structure ranging from momentary dharmas to the
seventy-five dharmas, further into conditioned and unconditioned dharmas, and ultimately
to all dharmas. The significance of the Abhidharma lies in analyzing such hierarchical
structures.
