華嚴經探玄記 3.57

3.57

第五流無流者，若小乘，唯有流。三乘，有二門：一隨相門、二融通門。初中四句：一唯有流，謂凡小地前所變土；二唯無流，謂佛所現土；三俱，謂地上菩薩二智所變及賴耶所現，此二雖為苦道二諦攝，然無別二體，但隨義異攝；四俱非，謂皆即空故、不墮數故。此上約始教。二融通中亦四句：一或一切皆無流，乃至凡位亦爾，以離諸流性故。如經云「色無流無繫、受想行識無流無繫」乃至廣說。二或一切皆有流，乃至佛亦爾，以不離流法故。如經言「諸佛安住三毒四倒五欲等中得阿耨菩提」乃至廣說。前句不異流之無流，故即無流；後句不異無流之流，故無流即其有流。三俱，以前二義不相離故。四俱非，以皆離縛脫性故。如經言「色無縛無脫，受想行識無縛無脫」乃至廣說。一乘中，如緣起法界，若無一即一切不成，互融無礙亦具四句，全攝可知，思之。

Fifth, regarding contaminated and uncontaminated: according to the Hīnayāna, there is only contaminated. In the Three Vehicles there are two approaches: first, the approach according to characteristics; second, the approach of interpenetration.
In the first, there are four propositions: (1) exclusively contaminated, namely, the lands transformed by ordinary beings, Hīnayānists, and those prior to the bhūmis; (2) exclusively uncontaminated, namely, the lands manifested by the Buddha; (3) both, namely, what is transformed by the two wisdoms of bodhisattvas on the bhūmis and what is manifested by the ālayavijñāna—although these two are subsumed under the two noble truths of suffering and the path, they do not have two distinct essences, but are subsumed differently in accord with their meanings; (4) neither, because they are both identical with emptiness and do not fall into categorical counting. The above is according to the Initial Teaching.
Second, in the interpenetration approach there are also four propositions: (1) either all are uncontaminated, even extending to the stage of ordinary beings being like this as well, because they are free from the nature of all contaminants. As the sūtra says: 'Form is uncontaminated and unattached; feeling, conception, volitional formations, and consciousness are uncontaminated and unattached,' and so forth in full. (2) Or all are contaminated, even extending to the Buddha being like this as well, because he is not separate from contaminated dharmas. As the sūtra says: 'The Buddhas, abiding in the three poisons, the four inversions, the five desires, and so forth, attain anuttarā samyaksaṃbodhi,' and so forth in full. The former proposition is the uncontaminated that is not different from the contaminated, and thus is immediately uncontaminated; the latter proposition is the contaminated that is not different from the uncontaminated, and thus the uncontaminated is immediately its contaminated. (3) Both, because the preceding two meanings are not separated from each other. (4) Neither, because they are all free from the nature of bondage and release. As the sūtra says: 'Form has neither bondage nor release; feeling, conception, volitional formations, and consciousness have neither bondage nor release,' and so forth in full.
In the One Vehicle, as with the dharmadhātu of dependent origination, if one is missing, then the all is not established; mutually interpenetrating and unobstructed, it likewise possesses the four propositions, and its complete subsumption can be known; reflect on this.