四分律行事鈔資持記 3.21

3.21

第二作之方法，求財中。如法者，離下諸過，清淨財也。謂下，示非法。四邪五邪，如〈僧網〉解。律下，引證。邪命總上四五，激發現相，亦屬五邪，別舉兩相耳。捨墮衣，對上販賣，更兼犯長乞浣等犯。然邪心難識，略為辨之。如今禮誦講經，或復世俗雜伎，心希他物，通號邪緣；或私畜長財，箱囊盈溢。於己物則一毛不拔，於他施則多積無厭。濫倚此緣，故從他乞。酌情檢事，不淨何疑。負識高流，幸宜改迹。

In the second [section], "Method of Fabrication", regarding "Seeking Materials": "In accordance with the Dharma" means being free from the faults below, pure wealth. "Meaning..." below shows what is not in accordance with the Dharma. The four wrong livelihoods and five wrong livelihoods are explained in "Saṅgha Regulations". "The Vinaya..." below cites evidence. Wrong livelihood summarizes the four and five above; provoking [offerings] and displaying outward signs also belong to the five wrong livelihoods, and here two marks are cited separately. Robes [obtained by offenses of] forfeiture (nissaggiya-pācittiya) are contrasted with the commerce above, additionally involving offenses such as exceeding the limit [for keeping robes], begging, and having robes washed. However, wrongful minds are difficult to recognize; let us briefly distinguish them. Nowadays, during chanting, lecturing on sūtras, or performing secular arts, if the mind hopes for other things, these are all termed wrongful conditions. Or, secretly accumulating surplus wealth, boxes and bags overflowing, when it comes to one's own things, one will not pull out a single hair, yet towards the donations of others, one hoards insatiably. Falsely relying on such conditions, one begs from others. If one weighs the intentions and examines the actions, how could there be any doubt that this is impure? Eminent practitioners endowed with discernment should fortunately change their ways.