坐禪三昧經 2.27

2.27

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.