宋高僧傳 21.16

21.16

系曰：蜀人謂安公為無漏師者，非也。夫斷煩惱不復隨增，故永無種習，乃稱之無漏。今以飲食之餘，歸于九孔，安公止二竅不流耳。《瑜伽》云無「內逼惱分」也。然其位次、忍住難知，啜茹如常，何緣不流二竅？觀夫《對法論》中有「清淨依止住食」、「示現依止住食」二種，則羅漢、菩薩、佛也。若然者，安公是示現依止住食——雖食不食，滓穢奚生？必也正名，以召其體哉。

Appraisal: When the people of Shu called Master An the 'Flawless Master,' they were mistaken. Indeed, when defilements are cut off and no longer increase, so that their seeds and habits are forever absent, one is then called 'flawless' (free of outflows, anāsrava). Now, the remnants of food and drink pass out through the nine apertures; Master An merely did not discharge from two apertures. The Yogācārabhūmi calls this being free from the 'constituent of inner affliction.' However, his stage and level of endurance are difficult to know. If he ate and drank as usual, by what cause did nothing discharge from the two apertures? When we observe the Abhidharma-samuccaya, it speaks of two kinds of food: 'food sustaining pure abiding' and 'food sustaining manifestation of abiding,' which belong to arhats, bodhisattvas, and the Buddha. If so, Master An was manifesting sustaining abiding: although he ate, he did not [truly] eat, so how could bodily impurities arise? Surely names must be properly applied to accord with reality!