法華義疏 7.260

7.260

「於無漏法得清淨眼」者，昔日會空斷惑，乃至《毘曇》見有斷惑稱為無漏；今明二乘皆是斷常之心悉名為有漏。今得平等正觀始是無漏為清淨眼；昔日二乘人斷常覆心無清淨眼。在華嚴坐猶如聾盲，今得了悟則同入法界也。「我等長夜」下，第二、明得戒果。昔持淨戒得小解脫，今悟一乘得大解脫，解脫是木叉之果，故以解脫為戒果也。

As for "attaining the pure eye in the uncontaminated Dharma," in the past, matching with emptiness to eradicate afflictions—even in the Abhidharma, seeing existence to eradicate afflictions—was called "uncontaminated." Now we clarify that the two vehicles both possess minds clinging to annihilation and permanence, and are entirely called "contaminated." Now, attaining the equal and correct contemplation is for the first time uncontaminated, which is the pure eye. In the past, the minds of the people of the two vehicles were obscured by annihilation and permanence, lacking the pure eye. In the assembly of the Avataṃsaka they were like the deaf and the blind, but now, having attained complete awakening, they together enter the dharmadhātu. From "We for a long night..." onward is the second part, explaining obtaining the fruit of precepts. In the past, upholding pure precepts resulted in minor liberation; now, awakening to the ekayāna results in great liberation. Liberation is the fruit of the mokṣa; thus, liberation is taken as the fruit of precepts.