四分律行事鈔資持記 2.1119

2.1119

釋初緣，食體中，《十誦》有三，初明五正。糒音備，此與前異，故特出之。（前引三種，更兼魚肉為五正；梵語蒲闍尼，此云正食。）五似中。𢇲音眉，即𬖴子也。[麩-夫+廣]麥，通名大小諸麥。莠音酉，即稗草子。錯麥是華言，迦師即梵語，謂碎麥飯也。（以錯碎故，有云麵者，濫下未磨食。）彼文明五似，或言錯麥，則不言迦師；或言迦師，則不言錯麥；鈔中華梵並列，意彰一物二名耳。五種佉陀，即不正也。四中，稻即正食，麥是似食；但磨細故，入不正收。（已上《十誦》總十五種。）

In the Mahīśāsaka: The fourth, 'not increasing,' indicates that the object is sufficient. In the note, it first presents a dissenting view: they hold that only when food is sufficient and one is fully sated does it constitute an offense; if even a single mouthful is lacking, it is not called sufficient. From 'This' on, it rebukes this as non-Dharma. Now, based on the Mahīśāsaka's condition of not accepting an increase, it clarifies taking the object as sufficient, which truly has textual support. The other four are understandable. From 'State' on, it clarifies specific exceptions: because parched flour is a primary food, it accords with what is suitable to the locality.