四分律行事鈔資持記 1.1125

1.1125

遇難中。疏云：當日出界，遇難經宿；必有斯緣，無文開得。此謂有事無文，故須明決。答中。由文義俱無，故取人語。高齊即北齊高洋，簡南齊蕭氏；爾時大興佛教，置昭玄司，立律德十人以統天下僧尼，號昭玄十統。問：既無正量，何得從人？答：諸師所評，準前移夏及受日遇難不來不失等文。必專守護而非心過，情是可愍，故準開之。疏云：高齊十統，並懷慈濟，通僥倖故。悠悠慢犯，失夏何疑。

In [the section on] encountering hardship: The Commentary states: "If on that very day one exits the boundary, encounters hardship, and passes the night [outside], when such a condition definitely occurs, there is no text granting an exception." This means that the fact exists but no text addresses it; hence, clarification and determination are necessary. In the answer: Because both textual authority and principle are lacking, the sayings of men are adopted. The Gao Qi refers to Gao Yang of the Northern Qi, distinguishing it from the Xiao clan of the Southern Qi. At that time, Buddhism greatly flourished; the Office of the Controller of the Clergy (Zhaoxuan si) was established, and ten masters of vinaya virtue were appointed to govern the monks and nuns of the empire, titled the Ten Controllers of Zhaoxuan. Question: Since there is no valid authoritative text (pramāṇa), why is it permissible to follow human authority? Answer: What those masters evaluated was based on the earlier texts concerning moving the rains retreat, or receiving days and encountering hardship so that one fails to return without losing [the retreat], and so forth. If one indeed diligently guards [the precepts] and it is not a fault of the mind, the circumstance is pitiable; therefore, an exception is granted by analogy. The Commentary states: "The Ten Controllers of the Gao Qi all harbored compassionate rescue, allowing leeway for fortuitous circumstances." If one casually and lazily violates it, how could there be any doubt about losing the rains retreat?