俱舍論疏 1.115

1.115

論「此有為法至所吞食故」，釋世路也。《正理論》云「此有為法，彼彼經中世尊隨義名世路等。彼復云何？謂諸有為亦名世路，色等五蘊生滅法故，未來現在過去路中而流轉故。諸不生法，眾緣闕故。雖復不生，是彼類故立名無失。有說無常之所吞食，故名世路。」准此，前釋三世即路名為世路，持業釋也。諸有為法行世路故名為世路，即有世路故名世路，有財釋也。後釋無常所吞食故，真諦釋云：「行行不息，能盡萬里之路。」無常是世，有為是路，與世作路故名世路。即世之路，即依主釋也。

The treatise says, "These conditioned phenomena… because they are devoured [by impermanence]", which explains "paths of the worlds" (adhvan/lokapathāḥ). The Nyāyānusāra states: "These conditioned phenomena are, in various sutras, designated by the World-Honoured One as 'paths of the worlds' and so forth in accordance with their meanings. What does that mean? It means all conditioned phenomena are also called 'paths of the worlds' because the five skandhas of form and so forth are phenomena that arise and cease, and thus they transmigrate within the paths of the future, present, and past. As for phenomena that do not arise, because conditions are lacking, although they do not arise, because they belong to that same class, there is no error in assigning this designation. Some say that because they are devoured by impermanence, they are called 'paths of the worlds.'" Based on this, the first explanation takes the three times (periods) as themselves the paths, calling them "paths of the worlds"—a karmadhāraya compound. Conditioned phenomena proceed along the paths of the worlds, and are thus called "paths of the worlds"—that is, possessing the paths of the worlds, hence called "paths of the worlds"—a bahuvrīhi compound. The latter explanation is that they are devoured by impermanence. Paramārtha explains: "Walking and journeying without rest, one can exhaust a road of ten thousand li." Impermanence is the world; the conditioned is the path; serving as a path for the world, they are called "paths of the worlds." That is, the path of the world—a tatpuruṣa compound.