俱舍論疏 27.32

27.32

論「此三皆用念惠為體」，出三念住體也。《婆沙》一百八十八「問：佛說法時若皆敬受，便應無三念住。若有不敬受者，將無世尊於非田、非器雨正法雨？如是佛說法則為唐捐。答：世尊為人說法，欲令人解。若當人不解者，亦有天能解之。如是念住有三，亦非佛唐捐說法。所以者何？以人不解故，念住有三。天能解故，不於非田、非器而雨法雨。」《正理論》云「謂由安住正念、正知，於三境中不生歡、慼（已上論文）。」

On the Śāstra's 'These three all take mindfulness and discernment as their essence': this identifies the essence of the three applications of mindfulness. Vibhāṣā 188 states: 'Question: When the Buddha teaches the Dharma, if everyone receives it with reverence, then there should not be three applications of mindfulness. If there are those who do not receive it with reverence, would the World-Honoured One not be raining the rain of the true Dharma on what is not a field and not a suitable vessel? In that case, the Buddha's teaching of the Dharma would be in vain. Answer: When the World-Honoured One teaches the Dharma to humans, he wishes to bring about understanding in humans. If humans should fail to understand, there are also devas capable of understanding it. Thus there are three applications of mindfulness, and yet the Buddha's teaching of the Dharma is not in vain. Why is that? Because humans do not understand, there are three applications of mindfulness; and because devas are able to understand, he is not raining the rain of the Dharma on what is not a field and not a suitable vessel.' The Nyāyānusāra states: 'That is, because he abides in correct mindfulness and correct knowing, he gives rise to neither joy nor distress toward the three objects (the quotation from the treatise ends here).'