首楞嚴義疏注經 3.130

3.130

破境生也。初三句正破，味若生食應不假根，無根別食焉能成味？若成味者食須有識，若無識者云何自知？又食下縱破，設許食自能知，即同他人嘗味，何關汝舌之知。

Refuting its being born from the sense-object. The first three lines are the direct refutation: if flavor were born from food, it should not depend on the faculty; without the faculty distinguishing the food, how could flavor be formed? If flavor were formed, the food would have to possess consciousness; if it lacks consciousness, how could it know itself? From 'furthermore, if the food' onward is the conditional refutation: even granting that the food could know itself, that would be identical to another person tasting the flavor; what does that have to do with the knowing of your tongue?