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862
TATTVASANGRAHA: CHAPTER XXI.
THINGS - FROM ALL THIS IT FOLLOWS THAT PAST AND FUTURE THINGS ARE NOT THE OBJECTS OF MERE 'NEGATION OF SUBSTANCE', -BECAUSE THEY ARE INCLUDED UNDER THE CHARACTER OF THE STATES', ETC., JUST LIKE THE PRESENT THING."-(1787-1790)
COMMENTARY.
Among the Buddhist writers (referred to under Text 1786) are the following:
(1) Bhadanta-Dharmatrata-the upholder of the view that while the thing undergoes changes, it remains substantially the same. He argues as follows:-When a certain thing has entered into its course of existence, there is change only in its mode of existence, not in the substance; for instance, the substance Gold undergoes several changes through which it comes to be called the 'armlet', 'necklet, ear-ring and so forth, but there is no change in the Gold itself. In the same way, the object is something different from the Future, and other modes'. For instance, when a certain object abandons its * future Mode and roaches the present' Mode ;-and when it renounces its present' Mode, it reaches the past Mode, and yet the Object itself does not change ; as throughout the three Modes, the same character of the substance continues. If it were not so, the future', present' and 'past objects would be entirely different from one another.-What is it that is meant by the term bhava', 'Mode', here 2-It is a particular quality on which the notions of Past,' etc. are based."
(2) Bhadanta-Ghoşaka-holds that the changes undergone by the Object are in its character. He argues as follows:-"When the Object has entered into its course of existence, it is said to be past ', when it has the charac. ter of the 'past', but is not entirely deprived of the character of the 'future and the present': for example, a man may be attached to one woman, but he need not be disgusted with other women. Similarly when the Object is 'future' or present' [it has these characters, but is not entirely devoid of the other two characters)."-The difference between this view and the previous one is that under this view things are spoken of as 'past' on account of the actual presence of a particular character.
(3) Bhadanta-Vasumitra-holds the view that the changes undergone by things is in their aspects or states. He argues as follows:-"When a thing has entered the course of existence, it is spoken of variously, according to its varying aspects (or conditions); and these variations relate to the aspect, not to the substance; as the Substance remains the same at all three points of time. For example, when the clay counting-piece is placed in the place of Units, it is denominated 'one', when placed in the place of Hundreds, it is denominated hundred ', and in place of Thousands, it is denominated a thousand'. Similarly when the thing is in the state of activity, it is called present'; and when it has ceased from activity, it is 'past', and while it has not become active at all, it is "future'. So that things are spoken of in accordance with their states, as in the case of the clay counting-piece, where there is no change in the nature of the Substance ;