坐禪三昧經 2.28

2.28

Among the disciples of the Buddha there are two kinds of people: First, those who are inclined toward single-mindedly seeking dhyāna; these people follow the defiled path. Second, those who mostly eliminate craving and attachment and take delight in true wisdom; these people proceed directly to nirvāṇa, entering the heat dharmas. One with the sign of heat deeply attains single-mindedness, and the mirror of the true mark reaches the edge of the undefiled realm (a reflection in a mirror resembles a face, and the edge of a realm is not its center, hence this is used as an analogy). At that time, the practitioner attains great tranquility, reflecting to oneself: 'I will surely attain nirvāṇa, because I have seen this path.' Just as a person digging a well reaches moist mud and knows they will obtain water before long; or like a person attacking bandits, the bandits have already retreated and scattered, and knowing oneself victorious, one's mind is at peace; or like a person terrified of death, and someone wants to know if they will live: one should first test them by striking the body with a staff—if welts and blood vessels rise, one knows there is heat and they can surely live; or like a person listening to the Dharma who reflects with joy and whose mind is engrossed, at that time the mind is warmed. The practitioner having the heat dharmas in this way is therefore said to have heat, and it is also called the roots of good conducive to attaining nirvāṇa. These dharmas of good roots possess the sixteen aspects of the four truths, condition the wisdom in one of the six grounds, and serve as the foundation of all undefiled dharmas; a worldly person can practice it with tranquility (being distant from the undefiled, one is called a 'rustic' [or worldly person]; examining the Sanskrit text it is so, whereas previously saying 'an ordinary person' was incorrect)—this is called the heat dharmas.