俱舍論頌疏論本 1.70

1.70

釋曰：又諸有為法，謂色等五蘊者，標有為法也。為者，作也，此有為法眾緣造作，故名為。有彼為故，名為有為。問：「過、現眾緣造作故，可說名有為。未來既未造，如何名有為？」答：「是彼過、現造作類故，故名有為。如乳如薪，飲兒乳時，可名為乳，未飲名乳，飲流類故。正燒名薪，未燒名薪，燒流類故。」色等者，等取受、想、行、識，名為五蘊。

The commentary says: “Moreover, all conditioned dharmas / Are the five skandhas: form and the rest” identifies conditioned dharmas. “Conditioned” (saṃskṛta) means produced: these conditioned dharmas are produced (kṛta) by an assemblage of conditions (saṃbhūya), hence they are called “conditioned.” Possessing that production, they are called “conditioned.” Question: “Because past and present [dharmas] are produced by an assemblage of conditions, they can be called conditioned. Since future ones have not yet been produced, how can they be called conditioned?” Answer: “Because they belong to the same category as those produced past and present ones, they are called conditioned. Just like milk and firewood: when an infant drinks milk, it can be called milk, and before it is drunk it is called milk because it belongs to the category of that which is drunk. When being burned, it is called firewood, and before it is burned it is called firewood because it belongs to the category of that which is burned.” “Form and the rest” includes feeling, perception, karmic formations, and consciousness; they are called the five skandhas.