俱舍論頌疏論本 1.71

1.71

“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.