彰所知論 2.39

2.39

言三念住者，謂如來說法，諸弟子等一向恭敬能正受行，如來緣之不生歡喜，捨而安住正念正知，是謂如來第一念住。諸弟子眾惟不恭敬不正受行，如來緣之不生憂慼，捨而安住正念正知，是謂如來第二念住。諸弟子眾，一類恭敬能正受行、一類不敬不正受行，如來緣之不生歡慼，捨而安住正念正知，是謂如來第三念住。此三皆用念慧為體，故名念住。

Regarding the three applications of mindfulness: when the Tathāgata teaches the Dharma, if the disciples are uniformly reverent and able to receive and practice it correctly, the Tathāgata, in relation to this, does not give rise to joyful excitement, but dwells equanimously in correct mindfulness and correct comprehension—this is called the Tathāgata's first application of mindfulness. If the assembly of disciples is entirely irreverent and does not receive and practice it correctly, the Tathāgata, in relation to this, does not give rise to grief and distress, but dwells equanimously in correct mindfulness and correct comprehension—this is called the Tathāgata's second application of mindfulness. If among the assembly of disciples, one group is reverent and able to receive and practice it correctly while another group is irreverent and does not receive and practice it correctly, the Tathāgata, in relation to this, does not give rise to joy or grief, but dwells equanimously in correct mindfulness and correct comprehension—this is called the Tathāgata's third application of mindfulness. Because these three all take mindfulness and discernment as their nature, they are called applications of mindfulness.