首楞嚴義疏注經 3.244

3.244

若一體識必從境生，能生之境亦應一體，何分五別？分別下縱破，五味不分，何名了別說為識耶？此則味從於識，味應無別。云何下二句，總責識體從二得名，根生、境生二俱失故。

If consciousness of one substance must arise from the object, the object that generates it should also be of one substance; why divide it into five distinctions? The words from 'Since discrimination' onward are a refutation on concession: if the five tastes are not distinguished, how could it be called discrimination and spoken of as consciousness? This means if taste follows consciousness, tastes should have no distinction. The two sentences starting with 'how could' comprehensively censure the substance of consciousness deriving its name from the two, because both production from faculty and production from object are refuted.