[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘百法明門論開宗義決](https://indike.org/pramana/in.bauddha.taisho.2812) › 1.33 # 大乘百法明門論開宗義決 1.33 大乘百法明門論開宗義決 1.33 - **Language:** Classical Chinese ### [1.33](https://indike.org/pramana/in.bauddha.taisho.2812.1.33) 三世蘊等而皆實有者。謂此部執。有為之法三世有體。而其作用或有或無。法在未來未起作用。然為未來生相所生流入現在。住相所住方起作用。異相所異而有衰變。滅相所滅流入過去。所說滅者。但滅作用名入過去。非滅法體。如運一籌至百千位。但名有殊而體無別。由是義故三世皆實。 > Regarding "the aggregates and so forth of the three times all truly exist": This school holds that conditioned dharmas possess substantial entity across the three times, while their function may be present or absent. When a dharma is in the future, its function has not yet arisen; but produced by the future characteristic of arising, it flows into the present. Maintained by the characteristic of abiding, its function then arises. Altered by the characteristic of difference, it undergoes decay and change. Ceased by the characteristic of cessation, it flows into the past. What is called "cessation" merely extinguishes the function and is called entering the past; it does not extinguish the substance of the dharma. It is like moving a single counting rod to the hundreds or thousands position: only the name differs, while its substance is undivided. For this reason, the three times are all real. > — English (machine translation) (machine translation) - [Previous: 1.32](https://indike.org/pramana/in.bauddha.taisho.2812.1.32) - [Next: 1.34](https://indike.org/pramana/in.bauddha.taisho.2812.1.34) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2812.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2812~en-mt.1.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2812.1.33](https://indike.org/pramana/in.bauddha.taisho.2812.1.33) · Pramāṇa