（dharma-niya^mata^）. （1） The condition or process in which all dharmas （existences， things， mental states） are established. The early Sarva^stiva^dins， in attempting to explain how we can distinguish between past， present and future， had concluded that it was because the point of function differs between existences. This theory was further worked out in the Abhidharmako/sa-bha^sya 俱舍论， which said that the time in which dharmas function is called the present; the time in which dharmas have disappeared is called the past. This view， if not properly analyzed， can result in a tendency to lead to the mistaken view that things are self-established and have their own individual natures. Therefore this position was refuted by Na^ga^rjuna 龙树 and others. （2） "Dharma-position." A thing， or each thing being in its appropriate place in terms of its suchness. （3） To be a member of the clergy.