首楞嚴義疏注經 5.328

5.328

有威可畏，有儀可象，二百五十各有四儀，復對三聚，故成三千。復以三千配身口七支、四分煩惱，轉成八萬四千，今舉大數耳。殺盜婬妄性元是罪，不待制止，犯即成業，故云性業。餘即因過始制，制前犯即無罪，故云遮業。由持戒故不犯諸塵，塵既不生，身亦無得，故身寂滅。我身不有，我心何依？根塵既亡，心無所有，故亦寂滅。如是諸法一時清淨，唯一寶覺本來無染，真持戒耳，由是獲證。言綱紀者，結要之處，以能決斷重輕開遮持犯，制眾行事，令人法高尚為後軌也。

Having majesty that inspires awe, and demeanor that serves as a model, the two hundred and fifty [precepts] each have four postures, and further correspond to the three collections, thus making three thousand. Further correlating these three thousand with the seven actions of body and speech and the four classes of afflictions, they turn into eighty-four thousand; here the general number is cited. Killing, stealing, sexual misconduct, and lying are by nature sins; without waiting to be prohibited, committing them constitutes karma, hence called 'natural transgressions'. The others are established as prohibitions only because of faults; before the prohibition was established, committing them was not a sin, hence called 'prohibitive transgressions'. Because of maintaining the precepts, one does not violate the sense dusts; since dust does not arise, the body also has nothing to obtain, so the body is tranquil and extinguished. If my body does not exist, on what can my mind rely? Faculties and dusts having both perished, the mind has nothing that exists, so it too is tranquil and extinguished. In this way all dharmas are simultaneously purified, and there is only the single precious awareness originally undefiled; this is true maintenance of the precepts, and from this he attained realization. As for 'arbiter of order', it refers to the decisive nexus: because he was able to judge between heavy and light, permissible and prohibited, maintaining and breaking, and regulate the community's affairs, causing people and the Dharma to be elevated as a standard for later generations.