華嚴經內章門等雜孔目章 2.91

2.91

所以於此釋諸觀門，為第九迴向初作始終義，說普賢法故。於此明但初發心入道之法，隨根差別，設觀不同，所謂真如觀、通觀、唯識觀、空觀、無相觀、佛性觀、如來藏觀、壁觀、盲觀、苦無常觀、無我觀、數息觀、不淨觀、骨觀、一切處觀、八勝處觀、八解脫觀、一切入觀等。竝於修道初門，隨病施設。據病而言，不得一定。何以故？為病不定故。此等觀法，在於三乘小乘，分有一乘見聞。略說分齊，餘可準知。

The reason for explaining the various contemplation approaches here is to establish the initial and final meanings at the beginning of the ninth dedication, expounding the Dharma of Samantabhadra. Here it clarifies only the dharmas of initial aspiration and entering the path: according to differences in faculties, different contemplations are established, namely the contemplation of tathatā, universal contemplation, consciousness-only contemplation, emptiness contemplation, signlessness contemplation, Buddha-nature contemplation, tathāgatagarbha contemplation, wall contemplation, blind contemplation, contemplation of suffering and impermanence, non-self contemplation, breath-counting contemplation, contemplation of impurity, skeleton contemplation, contemplation of all-bases (kṛtsnāyatana), contemplation of the eight stations of mastery (aṣṭāv abhibhv-āyatanāni), contemplation of the eight liberations (aṣṭau vimokṣāḥ), contemplation of universal entrance, and so forth. All are established at the initial approach to cultivating the path in accordance with ailments. Speaking in terms of ailments, they cannot be fixed. Why? Because ailments are not fixed. These contemplation methods, existing in the Triyāna and Hīnayāna, have a portion of seeing and hearing of the Ekayāna. Having briefly explained their demarcations, the rest can be known by extension.