俱舍論記 1.94

1.94

「論曰至如乳如薪」者，為別戒等無漏五蘊故言色等，以色等五具攝有為，故此偏說。緣謂四緣，隨其所應眾緣聚集共所作故，名曰有為。必無有少法一緣所生。伏難意曰：過、現眾緣造，可得名有為。未來既未造，如何名有為？故今通言：是彼過、現有為類故，亦名有為，未來無妨。如兒飲名乳，在乳房中亦名乳者，飲流類故。正燒名薪，未燒名薪，燒流類故。

Regarding "The treatise says: ... like milk, like firewood": in order to distinguish them from the uncontaminated five aggregates (skandha) such as morality (śīla), it says "form and so forth". Because the five, beginning with form, completely subsume all conditioned [dharmas], they are spoken of specifically here. "Conditions" (pratyaya) refers to the four conditions; because they are produced together by the gathering of multiple conditions as appropriate, they are called "conditioned" (saṃskṛta). There is definitely no dharma whatsoever that is produced from a single condition. The implied objection means: Dharmas of the past and present are made by multiple conditions, so they may properly be called conditioned. But since future dharmas have not yet been made, how can they be called conditioned? Therefore, it is now resolved by saying: Because they belong to the same category as those conditioned dharmas of the past and present, they are also called conditioned; there is no contradiction with respect to the future. Just as that which a child drinks is called milk, and what is in the breast is also called milk, because it belongs to the same category as what is drunk; and what is actively burning is called firewood, and what has not yet burned is also called firewood, because it belongs to the same category as what burns.