俱舍論頌疏論本 1.71

1.71

亦世路言依，有離有事等者，正辨異名。亦世路者，世謂三世，路即是法，世所依故。謂過去法是世已行，現在法是世正行，未來法是世當行，故有為法是三世路。世之路故，名為世路，依主釋也。又解：此有為法可破壞故，名之為世。無常所依，故名為路。世即是路，名為世路，是持業釋也　故論云：「或為無常所吞食故。」解云：有為被無常遷，無常是能吞食也。言謂言語，以聲為體，此言所依，即名俱義。言俱義者，取有為義。此所詮義與能詮名，俱墮三世，故名俱義。無為雖義，不墮三世，不名俱義，非言依也。有離者，離謂永離，即是涅槃。一切有為有彼離故，名為有離，如有財者名為有財。有事者，事是因義。有為有因，故名為有事。頌文等者，等取有果。有為有果，無為無果，是故有為名為有果。如是等類，是有為法差別眾名。

“They are also the path of time, basis of discourse, / Having an exit, having an affair, and so forth” directly distinguishes the alternative names. “Also the path of time” (adhvan): “time” means the three times, and “path” is the dharmas themselves, because they are the basis of time. Past dharmas are what time has already traveled, present dharmas are what time is currently traveling, and future dharmas are what time will travel; hence conditioned dharmas are the path of the three times. Because they are the path of time, they are called “path of time” (adhvan), which is a determinative compound (tatpuruṣa). Another explanation: these conditioned dharmas are called “time” because they can be destroyed, and are called “path” because they are the basis of impermanence. Time itself is the path, hence called “path of time,” which is an appositional compound (karmadhāraya). Therefore the treatise states: “Or because they are swallowed up by impermanence.” The explanation is: the conditioned is altered by impermanence, and impermanence is that which swallows it up. “Discourse” (vacana) refers to speech, having sound as its essence. That which this discourse relies on is called “the meaning together with it.” By “meaning together with it,” one takes the referent of the conditioned. This expressed referent and the expressing name both fall within the three times, hence called “co-occurring meaning.” Although the unconditioned is a referent, it does not fall within the three times, so it is not called “co-occurring meaning” and is not a basis of discourse (kathāvastu). “Having an exit” (saniḥsāra): “exit” means permanent departure, which is nirvāṇa. Because all conditioned dharmas have that exit, they are called “having an exit,” just as someone who possesses wealth is called “wealthy.” “Having an affair” (savastuka): “affair” (vastu) means cause. Conditioned dharmas have causes, hence they are called “having an affair.” “And so forth” in the verse includes “having a fruit” (saphalāḥ). Conditioned dharmas have fruit, whereas unconditioned dharmas have no fruit; therefore, conditioned dharmas are called “having a fruit.” Such classes are the various distinct names for conditioned dharmas.