華嚴經探玄記 3.57

3.57

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.