 Nevertheless, from the foregoing categorial theory, the mature Abhidharma drew ontological conclusions with regard to the reality of dharmas. This transition in the conception of dharma coincided with an inherent ambiguity in the term svabhāva, which is grounded logically and etymologically in the term bhāva that came to denote “mode of existence” (ibid, 565–568). In the vibhāṣā compendia and contemporaneous texts, “the explicit emphasis upon categorization per se recedes in importance as the focus shifts to clarifying the character and eventually the ontological status of individual dharmas. Accordingly, the term svabhāva acquires the dominant sense of ‘intrinsic nature’ specifying individual dharmas […] And determining individual dharmas through unique intrinsic nature also entails affirming their existence, as a natural function both of the etymological sense of the term svabhāva and of the role of dharmas as the fundamental constituents of experience. This then leads to the prominence of a new term that expressed this ontological focus: namely, dravya” (ibid, 569). Dravya means “real existence” and, within the Sarvāstivāda framework, dharmas that are determined by intrinsic nature exist as real entities (dravyatas), as opposed both to composite objects of ordinary experience that exist provisionally and to relative concepts or contingencies of time and place that exist relatively. The presence of intrinsic nature indicates that a dharma is a primary existent, irrespective of its temporal status, namely, whether it is a past, present or future dharma, and hence the Sarvāstivāda declaration that “all things exist.”