四分律刪繁補闕行事鈔 2.245

2.245

Ninth, clarifying the methods by which formal receipt is lost. First, loss by determined renunciation. The Vinayavibhāṣā [states]: If a person does not need this item and decisively abandons this food, the formal receipt is lost; eating it again incurs an offense. Second, loss by relinquishing the precepts. The Vinayavibhāṣā states: If one has previously formally received food and later relinquishes the precepts, if other bhikṣus need it, they must receive it again. Third, loss by loss of life. Because all is forfeited, just as with a deceased person's impure eating vessels, none require purifying reversal. Fourth, spontaneous loss. That is, having formally received the four types of medicines, when the time has passed, the Dharma is complete and there is no further receipt, as in the later Vinaya. Fifth, loss through transformation. As with sesame producing oil, juice turning into liquor, liquor turning into vinegar, or raw turning into cooked, all lose their original formal receipt. If so, why in the Mahāsāṃghika-vinaya is it not lost progressively? Answer: This refers to adding a notation within the proper time, so that later it is without fault; if not noted within the proper time, none constitute valid procedure. Sixth, loss through encountering a contact condition. As in the Sarvāstivāda-vinaya-vibhāṣā, if a kappiyakāraka touches it, [the receipt] is lost, and one must wash hands and receive it again. The Mahāsāṃghika-vinaya is also like this. (Today, those who receive again without washing hands effect a formal receipt, as all are free from greasy contact. But washing hands beforehand is intended to purify the mind, not meaning that there is defilement.)