俱舍論疏 1.115

1.115

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.