四分律刪繁補闕行事鈔 3.74

3.74

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."