俱舍論記 1.260

1.260

「論曰至舌後嘗味」者，於六根中，前五境定，是故前說；意境不定，所以後說。言不定者，三世、無為。於此四種：一一別緣為四、二二合緣為六、三三合緣為四、四四合緣為一，總有十五，故言不定。就前五中，前四境定，是故前說；身境不定，所以後說。故《正理》云「境決定者，用無雜亂，其相分明，所以先說。境不定者，用有雜亂，相不分明，所以後說（已上論文）。」就前四中，眼、耳先說，取遠境故；鼻、舌後說，取近境故。眼先、耳後，由遠由速；鼻先、舌後，由速由明。所言明者，鼻能取味中之細香，舌不能取香中之細味。餘文可知。

Regarding [the text from] “The treatise says …” to “… the tongue tastes flavor afterwards,” among the six faculties, the spheres of the first five are determinate, and therefore they are explained first; the sphere of the mind is indeterminate, so it is explained last. “Indeterminate” refers to the three times and the unconditioned. Among these four types: cognizing each one individually makes four; cognizing them two by two in combination makes six; cognizing them three by three in combination makes four; cognizing them all four together makes one; there are fifteen in total, and therefore it is said to be indeterminate. Within the first five, the spheres of the first four are determinate, and therefore they are explained first; the sphere of the body is indeterminate, so it is explained last. Thus the Nyāyānusāra states: “Those whose spheres are determinate have unconfused functioning, and their characteristics are distinct; therefore they are explained first. Those whose spheres are indeterminate have confused functioning, and their characteristics are not distinct; therefore they are explained last” (end of treatise quotation). Within the first four, the eye and ear are explained first because they grasp distant objects; the nose and tongue are explained afterwards because they grasp proximate objects. The eye comes first and the ear afterwards because of distance and speed; the nose comes first and the tongue afterwards because of speed and clarity. What is meant by “clarity” is that the nose can grasp subtle fragrance within flavor, while the tongue cannot grasp subtle flavor within fragrance. The remaining text is easy to understand.