四分律刪繁補闕行事鈔 3.150

3.150

四惡觸：就處通淨、不淨地。就時通日夕。就人者，大僧有多種：一者，一往不受，徑捉觸；二膩勢相連（如衣鉢巾𣾴不淨洗相染）；三任運失受（四藥不加法，中後俱失受；若加法，三藥各隨限即失受）；四遇緣失受（淨人觸床器也）；五決意捨失（如受已不食意；後須，不受而取，得墮）。若就沙彌、淨人，但有膩觸（謂捉比丘鉢已，食膩在手，不洗而捉僧器）。大僧又有四種不成惡觸：一為受而捉（如俗器中盛食與比丘，仰手受取；前食雖僧俗兩執，不成惡觸。鉢中故食亦爾），二遇緣失受（淨人觸失，如法莫觸，洗手更從受之，淨人不須洗手），三持戒誤捉，四破戒故觸，並名淨食。更以三句分別：一觸而非惡。《十誦》云：持戒比丘誤觸僧食。《四分》：忘不受果持行，若見淨人，應置地洗手更受。二惡而非觸。《十誦》：破戒比丘故觸名淨。《四分》：諸比丘相嫌故，觸他淨食，令得不淨；佛言：不觸者淨，觸者不淨，吉羅。三亦觸亦惡。《十誦》：持戒比丘懈怠故觸，名不淨。《五分》樹上捉果試看生熟，亦名惡觸。若就食言，通生及熟。

Fourth, impure touch: in terms of place, it applies to both pure and impure grounds. In terms of time, it applies to both day and night. Regarding persons, for fully ordained monks there are many kinds: first, directly taking hold of and touching it without having received it at the outset; second, contamination by residual grease (such as clothes, bowls, napkins, or basins not washed clean and mutually staining); third, spontaneous loss of formal receipt (for the four kinds of medicines without ritual enactment, formal receipt is lost both at midday and after; if with ritual enactment, each of the three medicines loses formal receipt according to its respective limit); fourth, loss of formal receipt upon meeting conditions (a kappiyakāraka touching the bed or vessel); fifth, loss through deliberate relinquishment (such as having received food and intending not to eat it, but later needing it and taking it without formal receipt, which incurs a pāyattika). If in terms of śrāmaṇeras and kappiyakārakas, there is only greasy touch (namely, having handled a bhikṣu's bowl, with food grease remaining on the hands, handling the saṃgha's utensils without washing). For fully ordained monks, there are also four kinds that do not constitute impure touch: first, holding it in order to receive it (such as when food in a layperson's vessel is given to a bhikṣu and he receives it with palms upturned; although both the monastic and layperson hold the food previously, it does not constitute impure touch; the same applies to remaining food in a bowl); second, loss of formal receipt upon meeting conditions (the kappiyakāraka touches it and it is lost; do not touch it in accordance with the Dharma, wash the hands, and receive it again from him; the kappiyakāraka need not wash his hands); third, mistakenly touching while maintaining the precepts; fourth, touching intentionally while breaking the precepts—all these are called pure food. Further distinguished by three propositions: first, touching but not impure. The Daśādhyāya-vinaya says: 'A precept-observing bhikṣu mistakenly touches the saṃgha's food.' The Dharmaguptaka Vinaya says: 'Forgetting to formally receive fruit and carrying it along, if he sees a kappiyakāraka, he should place it on the ground, wash his hands, and receive it again.' Second, impure [intent] but not [invalidating] touch. The Daśādhyāya-vinaya says: 'When a precept-breaking bhikṣu intentionally touches it, it is called pure.' The Dharmaguptaka Vinaya says: 'The bhikṣus disliked each other and therefore touched another's pure food to make it impure; the Buddha said: "What is untouched is pure; what is touched is impure, incurring a duṣkṛta."' Third, both touching and impure. The Daśādhyāya-vinaya says: 'When a precept-observing bhikṣu touches it out of negligence, it is called impure.' In the Pañcavargika-vinaya, taking hold of fruit on a tree to test whether it is raw or ripe is also called impure touch. Regarding food, it applies to both raw and cooked.