坐禪三昧經 2.27

2.27

行者是時作四法緣，觀緣如射博。觀苦四種：因緣生故無常，身心惱故苦，無一可得故空，無作無受故無我。觀習四種：煩惱有漏業和合故集，相似果生故因，是中得一切行故生，非相似果相續故緣。觀盡四種：一切煩惱覆故閉，除煩惱火故滅，一切法中第一故妙，世間過去故出。觀道四種：能到涅槃故道，不顛倒故正，一切聖人去處故跡，得脫世愁惱故離。如是觀者得無漏相似法，名為煖法。云何名煖？常懃精進故名煖法。諸煩惱薪，無漏智火燒，火欲出初相，名為煖法，譬如鑽火，初鑽煙出，是名煖，是為涅槃道初相。

The practitioner at that time takes the four dharmas as conditions, contemplating the conditions like shooting an arrow at a target. Contemplating suffering in four ways: born of causes and conditions, it is therefore anitya; afflicting body and mind, it is therefore duḥkha; because not a single thing can be found, it is therefore empty; because there is no creator and no receiver, it is therefore anātman. Contemplating origin in four ways: because kleśas and defiled karma combine, it is accumulation; because similar fruits are born, it is cause; because all conditioned states are attained within it, it is arising; because dissimilar fruits continue in succession, it is condition. Contemplating cessation in four ways: because all kleśas are closed off, it is confinement; because the fire of kleśas is eliminated, it is cessation; because it is the foremost among all dharmas, it is exquisite; because it transcends the world, it is departure. Contemplating the path in four ways: because it can reach nirvāṇa, it is the path; because it is non-viparyāsa, it is right; because it is the place traversed by all noble ones, it is the track; because it attains liberation from worldly sorrow and affliction, it is release. One who contemplates in this way attains dharmas resembling the undefiled, which are called the 'heat' dharmas. Why are they called 'heat'? Because of constantly exerting vīrya, they are called 'heat' dharmas. The fuel of all kleśas is burned by the fire of undefiled wisdom; the initial sign of the fire about to emerge is called the 'heat' dharmas. For example, in drilling for fire, smoke first emerges from drilling—this is called heat; this is the initial sign of the path to nirvāṇa.