成唯識論演祕 2.276

2.276

有義彈云：言遊履者是所緣義，此且非理。若對現在說過名前，過去無體何名能履？若對未來現在名前，未來未生何為所履？若引發義名遊履者，理亦不然。其引發者是通生義，既前二思是能引發，道義即是前審決思，如何所引第三名道？

One interpretation criticizes this, saying: To say 'treading upon' is the meaning of cognitive object (ālambana)—this is unreasonable. If spoken in contrast to the present, calling the past the 'path', the past lacks substantial reality, so how could it be termed 'what is trodden upon'? If spoken in contrast to the future, calling the present the 'path', the future has not yet arisen, so what could be trodden upon? If 'treading upon' means inducing and initiating, that reason is also incorrect. That which induces and initiates has the sense of generally producing; since the first two volitions are that which can induce and initiate, the meaning of 'path' would be the prior volitions of deliberation and determination; how could the induced third [volition] be called 'path'?