四分律刪繁補闕行事鈔 3.74

3.74

初中，有四：一囑授善者。自知昔來非法儲積，唯結不善，今若命終，無一隨者；不如破著捨貪，順本初受；便決誓願，以財付他，生福上處，故是善也。二不善者。恐此財物死後僧得，慳貪俗態，妄授白衣，謂言勝善，此囑非善。三不囑善者。若病篤之時，唯存出道；於此身中，空無無漏，以此恨歎，常知偽財，本非真要，縱有勸囑，便在愛增；但論前業福道，此財佛已誠斷；如此而終，不囑亦善。四不囑不善。謂前心欲捨，後便慳覆，展轉互生，不能自決，遂便捨命，是不善也。《五百問》中，比丘愛銅盌事，及慳衣事，如〈隨相〉說。

Under the first, there are four: 1. A good testamentary conferral: Knowing for oneself that past unlawful accumulations have tied only unwholesome knots, and that now if life ends, none of it will follow along; that it is better to break attachment, abandon greed, and accord with the initial reception [of precepts]; one then makes a decisive vow to entrust the wealth to another to produce merit in a higher place. Therefore, it is good. 2. An unwholesome one: Fearing that this wealth will be obtained by the saṃgha after death, out of stingy and greedy secular habits, one falsely confers it upon laypeople, claiming it to be superior and good. This conferral is not good. 3. A non-conferral that is good: When critically ill, one only preserves the thought of leaving the world; regretting and lamenting that within this body one is utterly devoid of outflows-free [dharmas], always knowing that counterfeit wealth was never truly essential; even if there were advice to confer it, that would simply increase attachment; considering only past karma and the path of merit, this wealth having already been strictly adjudicated by the Buddha—passing away in this manner, not making a conferral is also good. 4. A non-conferral that is unwholesome: That is, earlier in mind one wished to relinquish it, but later stinginess and concealment intervened, alternately arising back and forth, unable to resolve it oneself, whereupon life ends. This is unwholesome. The cases of the bhikṣu's attachment to the bronze bowl and stinginess with robes in the Five Hundred Questions are as explained in the chapter "According with the Marks."