維摩經略疏垂裕記 1.193

1.193

二、親承音旨，二：初、標示。二、「一總」下，正解，三：初、總釋，二：初、正解，二：初、約義略解。二、引論廣釋。「學無學人」者，學即前三果，無學即第四果。阿難為侍者是學人，至結集時已是無學人，隨俗稱我，故不乖物宜；內無我執，故不乖真實。「人無怪也」者，聖人稱我，如金易銅，世無嫌怪。「耳根不壞」等者，舊明耳識四緣生，一根、二塵、三空、四作意。文中唯闕空緣，和合兼之非餘闕緣，故能生識。新云耳識九緣生，如名數家說。

Second, personally receiving the verbal purport, in two: first, indication. Second, from "First, comprehensive" down, the correct explanation, in three: first, general explanation, in two: first, correct explanation, in two: first, brief explanation according to the meaning. Second, extensive explanation citing the treatise. Regarding "those in training and those beyond training": training refers to the first three fruits, and beyond training refers to the fourth fruit. Ānanda as the attendant was a person in training, but by the time of the compilation he was already a person beyond training; following worldly convention he called himself "I", and so did not contradict what is appropriate for worldly beings; inwardly free from the grasping of self, he did not contradict the true reality. Regarding "people did not find it strange": a sage saying "I" is like exchanging copper for gold; the world harbors no resentment or doubt. Regarding "the auditory faculty is not impaired" and so forth: the old [teachings] explained that auditory consciousness arises from four conditions: first, the faculty; second, the sense object; third, space; fourth, mental engagement. In the text, only the condition of space is missing; since harmony includes it, it is not an omission of a condition, hence it can generate consciousness. The new [teachings] say that auditory consciousness arises from nine conditions, as explained by the masters of numeration.