The Long Āgama Sūtra 4.24

4.24

「時，梵童子又告忉利天曰：『汝等諦聽！善思念之，當更為汝說。如來、至真善能分別說四念處。何謂為四？一者內身觀，精勤不懈，專念不忘，除世貪憂。外身觀，精勤不懈，專念不忘，除世貪憂。受、意、法、觀，亦復如是，精勤不懈，專念不忘，除世貪憂。內身觀已，生他身智；內觀受已，生他受智；內觀意已，生他意智；內觀法已，生他法智，是為如來善能分別說四念處。復次，諸天！汝等善聽！吾當更說，如來善能分別說七定具。何等為七？正見、正志、正語、正業、正命、正方便、正念，是為如來善能分別說七定具。復次，諸天！如來善能分別說四神足，何等謂四？一者欲定滅行成就修習神足。二者精進定滅行成就修習神足。三者意定滅行成就修習神足。四者思惟定滅行成就修習神足，是為如來善能分別說四神足。』

“‘Brahmā Kumāra then told the Trāyastriṃśa gods, “All of you, listen closely, and consider it well! I will speak further for you. The Tathāgata, the Arhat, skillfully discerns and teaches the four abodes of mindfulness. What are the four? 1. Observe the body internally with diligence and not lazily, with focused attention that’s not lost, and by removing worldly greed and sorrow. Observe the body externally with diligence and not lazily, with focused attention that’s not lost, and by removing worldly greed and sorrow. [2-4.] Observe feelings, mind, and teachings in the same way with diligence and not lazily, with focused attention that’s not lost, and by removing worldly greed and sorrow.

“‘“After observing the body internally, the knowledge of other bodies arises. After observing feelings internally, the knowledge of other feelings arises. After observing the mind internally, knowledge of other minds arises. After observing the teachings internally, the knowledge of other teachings arises. This is how the Tathāgata skillfully discerns and teaches the four abodes of mindfulness.

“‘“Furthermore, gods: All of you, listen well! I will speak further for you. The Tathāgata skillfully discerns and teaches seven requisites for samādhi. What are the seven? Right view, right intent, right speech, right action, right livelihood, right method, and right mindfulness. These are the seven requisites of samādhi that the Tathāgata skillfully discerns and teaches.

“‘“Furthermore, gods, the Tathāgata skillfully discerns and teaches four bases of miraculous power. What are the four? 1. The miraculous basis developed by accomplishing the samādhi of desire and cessation. 2. The miraculous basis developed by accomplishing the samādhi of effort and cessation. 3. The miraculous basis developed by accomplishing the samādhi of mind and cessation. 4. The miraculous basis developed by accomplishing the samādhi of contemplation and cessation.”