佛祖統紀 4.26

4.26

述曰。阿難初為摩登伽女所攝。佛勅文殊。將呪往救。所以為宣說首楞嚴大定之發起。後於娑羅林外為魔所嬈。佛勅文殊。將呪往救。所以為魔王發菩提心捨於魔業之緣起。未可以聲聞小果為之籌量。至言侍佛左右。唯證三果。滅後結集方證四果。此皆阿難用方便道特留殘結耳。內祕菩薩外現聲聞。佛為授記山海慧自在通王佛。當約此意以為之論。

The Commentary states: Ānanda was originally captivated by the Mātaṅgī woman, and the Buddha ordered Mañjuśrī to take the dhāraṇī and go to his rescue, which served as the occasion for the proclamation of the Great Samādhi of the Śūraṅgama. Later, outside the Sāla forest, he was harassed by demons, and the Buddha ordered Mañjuśrī to take the dhāraṇī and go to his rescue, which served as the cause and condition for the demon king to give rise to the bodhimind and abandon demonic deeds. One should not assess him by the minor fruit of a śrāvaka. As for the statement that while attending to the Buddha he only attained the third fruit, and only attained the fourth fruit when compiling [the scriptures] after the [Buddha's] passing, these were all residual fetters intentionally retained by Ānanda through the path of expedient means. Secretly a bodhisattva on the inside, he manifested outwardly as a śrāvaka. The Buddha conferred upon him the prediction of becoming the Buddha King of Unimpeded Penetrations of Mountain and Sea Wisdom. One must formulate one's judgment with this intention in mind.