四分律行事鈔資持記 3.607

3.607

二中，《解脫論》中。節量食，即一坐異名。二十一揣，彼土揣食；此方不爾，宜約口論；此方人小，準下可十口許；應隨人增減，不必一定。指廣如彼者，論云云何受節量食？若飡噉無度，增身睡重；常貪樂為腹無厭，知是過已，見節量功德；我從今日，斷不貪恣；籌量所食，不恣於腹；多食增羸，知而不樂；除貪滅病，斷諸懈怠，善人所行等。《智論》，初示節量法。則下，顯益。如下，論家自引經證。彼人身大，故五六口可為此方十口也。

In the second, in the Vimuttimagga: 'eating a measured amount' is an alternative name for 'a single sitting'. 'Twenty-one morsels': that land eats in morsels; this country is not like that, so it should be determined by mouthfuls. People in this country are smaller, so according to what follows it may be about ten mouthfuls; it should be increased or decreased according to the individual, not necessarily fixed. 'Pointing to its breadth as being like that': the treatise says, 'What is undertaking measured food? If one eats and drinks without moderation, it increases heavy sleep in the body; always greedily indulging the belly without satiety—having understood these faults, one sees the benefits of measuring food: "From this day forward, I resolve not to be greedy and indulgent; I will measure what I eat and not indulge my belly; knowing that eating much increases weakness, I take no delight in it; removing greed, eliminating illness, cutting off all laxity, it is what good people practice," and so forth.' The Mahāprajñāpāramitā-śāstra first shows the method of measuring food. From 'Then' onward, it displays the benefits. From 'As follows' onward, the treatise master himself cites a sūtra to verify it. Those people had large bodies, so five or six mouthfuls can equal ten mouthfuls in this country.