Вечное сознание в буддизме

Описан этот момент весьма красочно - прекратив поиск, обратившись в себя, сконцентрировавшись только в настоящем моменте и отбросив всякие мысли о будущем и прошлом, Багават обрёл покой - в живописной роще на берегу тихой гавани неподалёку от благополучной деревни.

Дхармы сарвастивады вечные, т.к. не сотворенные и существуют в трех временах.

As for the argument that the Fortunate One taught the existence of the past and of the future, since he
said:
The past action exists, the future effect exists,
we also would say that the past exists, that the future exists (astīti).

The Sarvāstivādin protests: – Who says that they exist as the present factors exist?

We understand that the Fortunate One, addressing the wandering
mendicants (parivrājaka) Lāguḍaśikhīyakas,  expresses himself in this way:
Past action—destroyed, which has perished, which has ceased—this action exists.

Описан этот момент весьма красочно - прекратив поиск, обратившись в себя, сконцентрировавшись только в настоящем моменте и отбросив всякие мысли о будущем и прошлом, Багават обрёл покой - в живописной роще на берегу тихой гавани неподалёку от благополучной деревни.

Presentations of 'Awareness and Knowledge' form their primary source in the works of the great Indian commentators Dignaga (480-540) and Dharmakirti (6oo-66o),6 especially in Dignaga's Compendium on Prime Cognition (Pramanasamuchchaya)1 and in Dharmakirti's Seven Treatises on Prime Cognition, particularly his Commentary on (Digniiga's) (Compendium on Prime Cognition' (Pramanavarttika). 8 The one exception is the section on minds and mental factors (chitta-chaitta, sems sems byung) the source of which is Asanga's Compendium of Knowledge (Abhidharmasamuchchaya).9 These Indian texts as well as a number of Indian commentaries on them were translated into Tibetan, at the latest by the eleventh century10 and the Tibetans continued the tradition of writing commentaries on them. They also began a new tradition of drawing important topics from those texts and presenting them in conjunction with the Sautrantika mode of reasoning.

Нет. Три времени - это сложная концепция, а не тупая. Существуют они там только в настоящем, а вот реальны во всех трёх.

Вантус, так ведь тибетцы же "саутрантикой" обзывают позднюю Йогачару от Дигнаги\Дхармакирти.   Просто этот термин для них используют, без оговорок.

If someone says that the reason is not established, ‘It follows that [the Sautrantikas]
do assert such because they assert external objects.”
This is because the definition of a Sautrantika is:
a person propounding Hinayana tenets who asserts both external objects and selfknowers to be truly established.
The definition of a Chittamatrin is:
a person propounding Mahayana tenets who does not assert external objects but
does assert self-knowers as truly established.
Such is stated in the presentations of tenets.

Существует - бхава - только настоящее. Прошлое и будущее есть, реально, так как участвует в причинных связях. Но не бхава - не существует, не бытийствует.

Although there is some dispute over how the word "Sarvāstivāda" is to be analyzed, the general consensus is that it is to be parsed into three parts: sarva "all" or "every" + asti "exist" + vada "speak", "say" or "theory".