金剛經纂要刊定記 2.205

2.205

有云下。通釋。此有三意。有云重說者，一也。佛初命阿難為侍者，阿難從佛乞三願。一、不著佛退衣，二、不隨佛受別請，三、請說未聞之法。佛隨其願故得聞也。得深三昧等者，二也。《金剛華仙經》說：「阿難得法性覺自在三昧力，故前所說經皆能憶持，與聞無異。」故《法華》經云：「世尊甚希有，令我念過去，無量諸佛法，如今日所聞。」若推下。三也。《不思議境界經》云：「復有百千萬億菩薩，現聲聞形亦來在座，其名曰舍利弗乃至阿難等。」是則三中前二權說、後一實論。故言推本也。

From 'Some say' downward: general explanation. This has three intentions. That some say it was repeated is the first: When the Buddha first appointed Ānanda as attendant, Ānanda asked three vows from the Buddha: 1. not to wear the Buddha's cast-off robes; 2. not to follow the Buddha to accept separate invitations; 3. asking him to preach the dharmas he had not yet heard. Because the Buddha granted his vows, he was able to hear them. That he attained deep samādhi and so forth is the second: The Jin'gang huaxian jing states: 'Ānanda attained the power of the samādhi of autonomous awakening to the dharmatā; therefore he was able to remember and retain all previously preached sūtras, no different from having heard them.' Therefore the Lotus Sūtra states: 'The World-Honoured One is extremely rare; he causes me to remember the limitless dharmas of past buddhas, just as what is heard today.' If we trace to the source, downward, is the third: The Acintyaviṣaya Sūtra states: 'There were also hundreds of thousands of myriads of koṭis of bodhisattvas who manifested in the form of śrāvakas and were also present in the assembly, whose names were Śāriputra, up to Ānanda, and so forth.' Thus, among the three, the first two are provisional explanations, and the last is the real account. Therefore it says 'tracing to the source.'