俱舍論記 9.160

9.160

「理實應言至所說無失」者，論主正解。未來名緣已生，理實應言依種類說，是過去、現在已生種類故，亦名已生。寄喻來況。變壞名色，如未來色雖未變壞，是過、現變壞色種類故，亦得色名。未來名已生，由種類同，所說無失。又解：變壞名色，如未來色雖未變壞，亦得色名，由是過、現色種類同，所說未來已生無失。

Regarding "In truth, it should be said [...] what has been stated is without fault": the author of the treatise gives the correct explanation. That the future is called dependently arisen should, in truth, be said to be spoken on the basis of kind: because it is of the kind that has already arisen in the past and present, it is also called already arisen. A metaphor is introduced for comparison: change and deterioration are called form (rūpa); just as future form, although not yet changed or deteriorated, is of the kind of past and present form that changes and deteriorates, so it also obtains the name "form." The future being called "already arisen" is due to being of the same kind, so what has been stated is without fault. Another explanation: change and deterioration are called form; just as future form, although not yet changed or deteriorated, also receives the name "form" because it is of the same kind as past and present form, so what has been stated about the future being already arisen is without fault.