俱舍論頌疏論本 27.30

27.30

釋曰：三念住者，以念慧為體，一、緣順境不生歡喜念住，謂有弟子一向敬佛，如來緣之不生歡喜，捨而安住正念正智，名第一念住。第二、緣違境不生憂戚念住，謂有弟子不恭敬佛，如來緣之，不生憂戚，捨而安住正念正智，名第二念住。第三、緣順違境不生歡戚念住，謂有弟子一類敬佛、一類不敬，如來緣之，不生歡戚，捨而安住正念正智，名第三念住。頌言俱者，即順違俱也。

The explanation says: The three applications of mindfulness have mindfulness and wisdom as their nature. First, the application of mindfulness that does not give rise to joy when taking agreeable objects as its domain: when there are disciples who revere the Buddha with a single mind, the Tathāgata, taking them as his domain, does not give rise to joy, but dwells in equanimity with correct mindfulness and correct knowledge; this is called the first application of mindfulness. Second, the application of mindfulness that does not give rise to sorrow when taking disagreeable objects as its domain: when there are disciples who do not respect the Buddha, the Tathāgata, taking them as his domain, does not give rise to sorrow, but dwells in equanimity with correct mindfulness and correct knowledge; this is called the second application of mindfulness. Third, the application of mindfulness that does not give rise to joy or sorrow when taking both agreeable and disagreeable objects as its domain: when there are disciples of whom one group reveres the Buddha and one group does not respect him, the Tathāgata, taking them as his domain, does not give rise to joy or sorrow, but dwells in equanimity with correct mindfulness and correct knowledge; this is called the third application of mindfulness. The word 'both' in the verse means both agreeable and disagreeable.