瑜伽師地論非三摩呬多地

心要Essence

三摩呬多地的一面鏡。以十二種「不是定」，反照出「定」的命脈與修定人的每一處岔口。

一句話：專注還不是定——專注加輕安才是定；這一地用十二種「非定」，替修定人標出每一步走假、走岔、走退的位置：莫把愛味當清淨，莫把世間當出世，莫把曾經當現在。

三個眼目

定的命脈藏在反面。論於「闕輕安」一條點破：欲界的心「雖復亦有心一境性，然無輕安含潤轉故，不名為定」——定＝心一境性＋輕安，光專注（乾硬的一境性）不算定。這是整個瑜伽止觀的定盤星，藏在「非定」裡交給你。
十二非定地＝由粗到細的一道階梯。自性不定（五識）→不發趣（耽欲）→極散亂·太略聚（初學的散與沉二陷阱）→未證得·未圓滿（逼近未到）→雜染污·不自在·不清淨（得而染·得而不自在·得而唯世間）→起·退（出定·退失）。一個心站在真定之外的全幅地圖。
給高位的清醒藥：證得≠究竟。連加行究竟果作意都可被愛味染（雜染污）、可不自在、可只是未斷隨眠的世間定（不清淨）；已成之定，一出（起）一退即非定。定是現前的狀態，不是到手即永有的財產。

A mirror to the Stage of Meditative Equipoise. By means of twelve kinds of "not concentration," it reflects back the very life-vein of "concentration" and every fork in the road for the practitioner of concentration.

In one line: Focus is not yet concentration — focus plus pliancy is concentration; and this stage, with twelve kinds of "non-concentration," marks out for the practitioner every place where a step may go false, go awry, or go into regress: do not take relishing for purity, do not take the worldly for the world-transcending, do not take what once was for what is now.

Three Points of the Eye

The life-vein of concentration is hidden in the reverse face. At the item "lacking pliancy" the treatise lays it bare: the desire-realm mind 「雖復亦有心一境性，然無輕安含潤轉故，不名為定」 tr. "although it too has one-pointedness of mind, yet because there is no pliancy to moisten and set it turning, is not named concentration" — concentration = one-pointedness of mind + pliancy; bare focus (a dry, taut one-pointedness) does not count as concentration. This is the lodestar of the whole Yoga tranquillity-and-insight teaching, handed to you hidden within "non-concentration."
The twelve non-concentrated stages = a ladder from coarse to subtle. Non-concentration by intrinsic nature (the five consciousnesses) → not setting out toward it (indulging in desire) → extreme distraction · too tightly gathered in (the beginner's two pitfalls of scattering and sinking) → not yet attained · not yet fully perfected (drawing near yet not arriving) → defiled by contamination · not sovereign · not pure (attained-yet-defiled · attained-yet-not-sovereign · attained-yet-merely-worldly) → having arisen · having regressed (emerged from concentration · lost it). A full-scale map of a mind standing outside true concentration.
A sobering dose for the advanced: attainment ≠ the ultimate. Even the attention that is the fruit of the culmination of intensified practice may be defiled by relishing (defiled by contamination), may be un-sovereign, may be a merely-worldly concentration whose proclivities are not yet severed (not pure); and a concentration already accomplished, the moment one emerges (having arisen) or regresses (having regressed), is non-concentration. Concentration is a present state, not a possession that, once in hand, is forever held.

原典Canonical · verbatim

本地分中非三摩呬多地第七已說三摩呬多地。云何非三摩呬多地？當知此地相略有十二種。或有自性不定故，名非定地。謂五識身。或有闕輕安故，名非定地。謂欲界繫諸心心法。彼心心法，雖復亦有心一境性，然無輕安含潤轉故，不名為定。或有不發趣故，名非定地。謂受欲者，於諸欲中深生染著，而常受用。或有極散亂故，名非定地。謂初修定者，於妙五欲心隨流散。或有太略聚故，名非定地。謂初修定者，於內略心惛睡所蔽。或有未證得故，名非定地。謂初修定者，雖無散亂及以略聚、嬈惱其心，然猶未得諸作意故，諸心心法不名為定。或有未圓滿故，名非定地。謂雖得作意，然未證得加行究竟及彼果故，不名為定。或有雜染污故，名非定地。謂雖證得加行究竟果作意，然為種種愛味等惑染污其心。或有不自在故，名非定地。謂雖已得加行究竟果作意，其心亦無煩惱染污，然於、入、住出諸定相中，未得自在，未隨所欲，硬澁艱難。或有不清淨故，名非定地。謂雖自在，隨其所欲、無澁無難，然唯修得世間定故，未能永害煩惱隨眠諸心心法，未名為定。或有起故，名非定地。謂所得定雖不退失，然出定故，不名為定。或有退故，名非定地。謂退失所得三摩地故，不名為定。

The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.

白話Plain reading

標宗：非定地的相略有十二種

前面已經說過「三摩呬多地」（等引、入定的境地）。那麼，什麼是「非三摩呬多地」（不在等引定中的境地）？應當知道，這一地的相，大略有十二種。

十二種非定地

自性不定——有一類，是「本性就不能定」，所以叫非定地：就是前五識身（眼、耳、鼻、舌、身五識，本性不入定）。
闕輕安——有一類，是「缺了輕安」，所以叫非定地：就是欲界所繫的種種心、心所法。這些心、心所雖然也有「心一境性」（心專注於一境），可是沒有「輕安」來含潤、運轉它，所以不叫定。
不發趣——有一類，是「根本沒發心趣向修定」，所以叫非定地：就是耽著欲樂的人，對種種欲深深染著、天天受用（心思全不往定上走）。
極散亂——有一類，是「太過散亂」，所以叫非定地：就是剛開始修定的人，對美妙的五欲，心隨著流散出去。
太略聚——有一類，是「太過往內收聚」，所以叫非定地：就是初修定的人，向內收心，卻被昏沉、睡眠所蓋（收得過了頭，反成昏睡）。
未證得——有一類，是「還沒證得作意」，所以叫非定地：就是初修定的人，雖然已無散亂、也沒有過度收聚或嬈亂其心，可是還沒得到「諸作意」，所以這心、心所還不叫定。
未圓滿——有一類，是「作意還沒圓滿」，所以叫非定地：就是雖然已得作意，可是還沒證得「加行究竟」以及它的果，所以不叫定。
雜染污——有一類，是「被雜染污了」，所以叫非定地：就是雖然證得了「加行究竟果」的作意，卻被種種愛味等煩惱染污了心。
不自在——有一類，是「不得自在」，所以叫非定地：就是雖然已得加行究竟果的作意、心也沒有煩惱染污，可是對「入定、住定、出定」這些定相還不得自在、不能隨心所欲，又硬又澀、艱難勉強。
不清淨——有一類，是「不清淨」，所以叫非定地：就是雖然已得自在、隨欲而無澀無難，可是只修得「世間定」，還不能永遠斷除煩惱的隨眠（潛伏的種子）與種種心、心所，所以還不叫定。
起（出定）——有一類，是「已從定起（出了定）」，所以叫非定地：就是所得的定雖然沒有退失，可是此刻已經出定了，所以不叫定。
退——有一類，是「退失了」，所以叫非定地：就是已經退失了所得的三摩地，所以不叫定。

The 漢 root text (Xuanzang, T30n1579) is kept as a de-emphasized visual anchor for bilingual readers; the English below renders every word of it in plain, continuous prose.

Setting the Theme: The Marks of the Non-Concentrated Stage Are Briefly of Twelve Kinds

本地分中非三摩呬多地第七　已說三摩呬多地。云何非三摩呬多地？當知此地相略有十二種。

The Basic Section, part seven: the Stage of Non-Equipoise. The Stage of Meditative Equipoise (samāhita — the state of being drawn into equipoise, of entering concentration) has already been discussed. What, then, is the Stage of Non-Equipoise (the state that is not within the equipoise of concentration)? One should know that the marks of this stage are, briefly, of twelve kinds.

The Twelve Kinds of Non-Concentrated Stage

或有自性不定故，名非定地。謂五識身。

Non-concentration by intrinsic nature — There is one kind that is "by its very nature unable to be concentrated," and so is named the non-concentrated stage: namely, the fivefold body of consciousness (the five consciousnesses of eye, ear, nose, tongue, and body, which by their very nature do not enter concentration).

或有闕輕安故，名非定地。謂欲界繫諸心心法。彼心心法，雖復亦有心一境性，然無輕安含潤轉故，不名為定。

Lacking pliancy — There is one kind that "lacks pliancy," and so is named the non-concentrated stage: namely, the various minds and mental factors bound to the desire realm. These minds and mental factors, although they too have one-pointedness of mind (the mind focused upon a single object), yet because there is no pliancy to moisten and set them turning, are not named concentration.

或有不發趣故，名非定地。謂受欲者，於諸欲中深生染著，而常受用。

Not setting out toward it — There is one kind that "has never even aroused the resolve to set out toward the cultivation of concentration," and so is named the non-concentrated stage: namely, one who indulges in the pleasures of desire, who toward the various desires gives rise to deep defiled attachment and enjoys them day after day (his thoughts running not at all toward concentration).

或有極散亂故，名非定地。謂初修定者，於妙五欲心隨流散。

Extreme distraction — There is one kind that is "excessively distracted," and so is named the non-concentrated stage: namely, one who has just begun to cultivate concentration, whose mind, toward the exquisite five objects of desire, follows after them and scatters abroad.

或有太略聚故，名非定地。謂初修定者，於內略心惛睡所蔽。

Too tightly gathered in — There is one kind that is "excessively gathered inward," and so is named the non-concentrated stage: namely, one who has just begun to cultivate concentration, who gathers the mind inward yet is overcast by dullness and sleep (drawing it in past the point, so that it turns instead to torpor).

或有未證得故，名非定地。謂初修定者，雖無散亂及以略聚、嬈惱其心，然猶未得諸作意故，諸心心法不名為定。

Not yet attained — There is one kind that "has not yet attained attention," and so is named the non-concentrated stage: namely, one who has just begun to cultivate concentration, who although he is without distraction and is neither over-gathered nor troubled in mind, yet because he has not yet gained the various acts of attention, has minds and mental factors that are still not named concentration.

或有未圓滿故，名非定地。謂雖得作意，然未證得加行究竟及彼果故，不名為定。

Not yet fully perfected — There is one kind whose "attention is not yet fully perfected," and so is named the non-concentrated stage: namely, one who although he has gained attention, yet because he has not yet attained the culmination of intensified practice and its fruit, is not named concentration.

或有雜染污故，名非定地。謂雖證得加行究竟果作意，然為種種愛味等惑染污其心。

Defiled by contamination — There is one kind that is "defiled by contamination," and so is named the non-concentrated stage: namely, one who although he has attained the attention that is the fruit of the culmination of intensified practice, yet has his mind defiled by the various afflictions such as relishing and the rest.

或有不自在故，名非定地。謂雖已得加行究竟果作意，其心亦無煩惱染污，然於、入、住出諸定相中，未得自在，未隨所欲，硬澁艱難。

Not sovereign — There is one kind that is "not sovereign," and so is named the non-concentrated stage: namely, one who although he has already gained the attention that is the fruit of the culmination of intensified practice, and although his mind is likewise without the defilement of the afflictions, yet among the marks of concentration — entering, abiding in, and emerging from concentration — has not yet gained sovereign mastery, cannot do as he wishes, and is stiff, halting, and beset with difficulty.

或有不清淨故，名非定地。謂雖自在，隨其所欲、無澁無難，然唯修得世間定故，未能永害煩惱隨眠諸心心法，未名為定。

Not pure — There is one kind that is "not pure," and so is named the non-concentrated stage: namely, one who although he is sovereign, doing as he wishes without halting and without difficulty, yet because he has cultivated and gained only worldly concentration, is not yet able to destroy forever the latent proclivities of the afflictions (the underlying seeds) and the various minds and mental factors, and so is not yet named concentration.

或有起故，名非定地。謂所得定雖不退失，然出定故，不名為定。

Having arisen (emerged from concentration) — There is one kind that "has arisen from concentration (has emerged from it)," and so is named the non-concentrated stage: namely, one whose attained concentration, although it has not been lost, yet because he has at this moment emerged from concentration, is not named concentration.

或有退故，名非定地。謂退失所得三摩地故，不名為定。

Having regressed — There is one kind that "has regressed," and so is named the non-concentrated stage: namely, one who because he has lost the equipoise (samādhi) that he attained, is not named concentration.

義疏Exposition

第七地「非三摩呬多地」，恰是第六地「三摩呬多地」（等引、入定）的反面。論不另講高深，只把「不是定」的種種情形，一條條列成十二種——這是給修定人的一套自檢清單：你以為在定中，照一照這十二面鏡子，看自己究竟落在哪一格。難處都用論裡本有的話講，不憑空添。

一、先問一句：為什麼要替「不是定」單立一地？

十七地一路排下來，第六「三摩呬多地」正面講『定是什麼』；緊接著第七，論卻鄭重其事地講『定不是什麼』。這不是湊數——對修行人來說，認得「不是定」，和認得「是定」一樣要緊。因為人最容易在用功時自欺：把專注當成定、把昏沉當成定、把世間定當成解脫、把「曾經得過」當成「現在還在」。論立這一地，等於遞給你一面照妖鏡：照一照，那十二種「像定而非定」的情形，一一現形。

二、藏在反面裡的定義：光「心一境性」還不算定

十二種裡，第二種最該先看，因為它一句點破了「定」的命脈。論說：欲界所繫的種種心、心所，「雖復亦有心一境性，然無輕安含潤轉故，不名為定」。

這話分量極重。我們總以為『心專注在一個對象上』（心一境性）就是定了——可論說：不夠。專注只是定的一半；還要有「輕安」（身心調柔、堪能、潤澤的那股安和之力）來「含潤」這份專注，才算真定。一個高度專注卻緊繃、乾硬的心（譬如算帳、賭局時的全神貫注），有一境性、卻無輕安，所以仍是「非定」。定＝心一境性＋輕安——這一條，是整個瑜伽止觀的定盤星，論把它藏在「非定」的反面裡交給你。

三、十二種「不是定」：一道由粗到細、從外到內的階梯

把十二種順著看，會發現它不是雜亂的羅列，而是一道階梯——從「根本定不了」一路排到『定過了又出來、又退失』，幾乎把一個心「站在真定之外」的每一種位置都標了出來：

根本定不了的：①自性不定——前五識（眼耳鼻舌身）本性就不入定。②闕輕安——欲界的心心所有一境性而無輕安（如上）。
還沒上路的：③不發趣——耽著欲樂的人，深陷五欲、天天受用，根本沒往定上走。
初學者的兩個反向陷阱：④極散亂——對著美妙五欲，心隨之流散（散掉了）；⑤太略聚——往內收心卻收過了頭，被昏沉睡眠所蓋（沉死了）。這一散一沉，正是初修定者最常掉進的兩個對頭坑：不是飄出去、就是縮下去。
逼近卻未到的：⑥未證得——散與沉都伏住了，卻還沒得「作意」（真正相應的定心未生）；⑦未圓滿——得了作意，卻還沒到「加行究竟」及其果。
到了卻仍非定的（最發人深省的一段）：⑧雜染污——連「加行究竟果」的作意都證得了，卻被「愛味」等煩惱染了心（貪著定中的法樂，反成染污）；⑨不自在——心也不染了，可是入定、住定、出定還不能隨心所欲，又硬又澀、艱難勉強；⑩不清淨——已經自在無礙了，卻只是「世間定」，還沒能永斷煩惱的隨眠（潛伏種子），所以仍非真實清淨之定。
曾在定中、此刻不在的：⑪起——定沒退失，可是已經出定起座了，當下就不算在定；⑫退——乾脆退失了所得的三摩地。

從①到⑫，從「不能」到「不肯」到『初學的散與沉』到「逼近」到「得而染、得而不自在、得而唯世間」到「出定、退失」——這就是一個心站在真定之外的全幅地圖。

四、給高位修定人的一帖清醒藥

這一地最慈悲的地方，在後半截（⑧～⑫）：它告訴你，「證得」不等於「究竟」。一個已得加行究竟果作意的人，仍可能因貪著定樂而「雜染污」、因不得自在而「艱難」、因只是世間定而「不清淨」；甚至已成就的定，一出定（起）、一退失（退），當下也算「非定」。換句話說，定是一個現前的「狀態」，不是一件到手就永有的「財產」——這對用功有了境界的人，是一帖最要緊的清醒藥：莫把愛味當清淨、莫把世間當出世、莫把曾經當現在。

五、這一地的用意

非三摩呬多地，是三摩呬多地的一面鏡。正面（地06）告訴你定是什麼、怎麼修；反面（地07）用十二種「不是定」，替你把每一步可能走岔、走假、走退的地方都標了出來。兩地合看，「心在等引之內、之外」的全景才完整。修定人讀它，不為記名相，而為時時自照：我此刻，是真在定中，還是落在這十二面鏡子的某一面裡？

承衍

定＝心一境性＋輕安（闕輕安則非定）→ 輕安心所（《百法明門論》善心所·本叢書）·〈三摩呬多地 06〉正修；散·沉二陷阱 → 後地止觀對治（掉舉惛沉之斷）；雜染污（愛味）·唯世間定未斷隨眠 → 〈聲聞地 13〉世間/出世間定·斷隨眠；非定十二相 → 〈三摩呬多地 06〉作意·加行究竟果之反顯對照。

The seventh stage, the Stage of Non-Equipoise, is precisely the reverse face of the sixth, the Stage of Meditative Equipoise (being drawn into equipoise, entering concentration). The treatise expounds nothing lofty here; it merely sets out, one item at a time, the various situations in which something is not concentration — twelve kinds in all. This is a checklist for self-examination, offered to those who cultivate concentration: you suppose yourself to be within concentration; hold up these twelve mirrors, and see into which of the boxes you in fact fall. The hard points are all put in the treatise's own words, with nothing added out of the air.

One: To Begin, a Question — Why Set Up a Separate Stage for "What Is Not Concentration"?

As the seventeen stages are laid out one after another, the sixth, the Stage of Meditative Equipoise, states positively "what concentration is"; then, immediately after, the seventh — yet the treatise gravely and deliberately expounds "what concentration is not." This is no mere filling out of numbers. For the practitioner, to recognize "what is not concentration" is as vital as to recognize "what is concentration." For a person most easily deceives himself in his practice: taking focus for concentration, taking dullness for concentration, taking worldly concentration for liberation, taking "having once attained it" for "still possessing it now." In setting up this stage, the treatise is, as it were, handing you a demon-revealing mirror: hold it up, and those twelve situations of "resembling concentration yet not concentration" show themselves one by one.

Two: The Definition Hidden in the Reverse Face — Bare "One-Pointedness of Mind" Does Not Yet Count as Concentration

Of the twelve kinds, the second is the one to look at first, for in a single line it lays bare the very life-vein of "concentration." The treatise says: the various minds and mental factors bound to the desire realm, 「雖復亦有心一境性，然無輕安含潤轉故，不名為定」 tr. "although they too have one-pointedness of mind, yet because there is no pliancy to moisten and set them turning, are not named concentration."

These words carry immense weight. We always suppose that "the mind focused upon a single object" (one-pointedness of mind) is already concentration — but the treatise says: not enough. Focus is only one half of concentration; there must also be pliancy (that force of ease and calm, the suppleness, workability, and moistening of body and mind) to "moisten" this focus before it counts as true concentration. A mind that is highly focused yet taut and dry (for instance, the total absorption of one doing accounts or at a gambling table) has one-pointedness yet lacks pliancy, and so remains "non-concentration." Concentration = one-pointedness of mind + pliancy — this single item is the lodestar of the whole Yoga tranquillity-and-insight teaching, and the treatise hands it to you hidden within the reverse face of "non-concentration."

Three: The Twelve Kinds of "Not Concentration" — A Ladder from Coarse to Subtle, from Outer to Inner

Look at the twelve in sequence, and one finds that this is no jumbled list but a ladder — running from "fundamentally unable to be concentrated" all the way down to "having entered concentration, then emerged from it, then regressed from it," marking out almost every position in which a mind can "stand outside true concentration":

Those that fundamentally cannot be concentrated: ① Non-concentration by intrinsic nature — the first five consciousnesses (eye, ear, nose, tongue, body) by their very nature do not enter concentration. ② Lacking pliancy — the desire-realm minds and mental factors have one-pointedness yet lack pliancy (as above).
Those that have not yet set out: ③ Not setting out toward it — one who indulges in the pleasures of desire, sunk deep in the five desires, enjoying them day after day, running not at all toward concentration.
The two opposite pitfalls of the beginner: ④ Extreme distraction — facing the exquisite five desires, the mind follows after them and scatters (scattered outward); ⑤ Too tightly gathered in — gathering the mind inward yet drawing it in past the point, so that it is overcast by dullness and sleep (sunk into torpor). This one scattering and one sinking are precisely the two opposing pits into which the beginner in concentration most often falls: either he drifts out, or he shrinks down.
Those that draw near yet do not arrive: ⑥ Not yet attained — distraction and sinking are both subdued, yet he has not yet gained "attention" (the truly corresponding mind of concentration has not arisen); ⑦ Not yet fully perfected — he has gained attention, yet has not reached "the culmination of intensified practice" and its fruit.
Those that have arrived yet are still not concentration (the most thought-provoking passage): ⑧ Defiled by contamination — he has attained even the attention that is "the fruit of the culmination of intensified practice," yet has his mind defiled by afflictions such as "relishing" (clinging to the dharma-bliss within concentration, which turns instead into a defilement); ⑨ Not sovereign — his mind is no longer defiled, yet in entering, abiding in, and emerging from concentration he cannot do as he wishes, and is stiff, halting, and beset with difficulty; ⑩ Not pure — he is now sovereign and unobstructed, yet it is only "worldly concentration," and he has not yet been able to sever forever the latent proclivities of the afflictions (the underlying seeds), and so it is still not a truly pure concentration.
Those that were once within concentration but at this moment are not: ⑪ Having arisen — the concentration has not been lost, yet he has already emerged from it and risen from his seat, so at this very moment it does not count as being in concentration; ⑫ Having regressed — he has outright lost the equipoise that he attained.

From ① to ⑫, from "cannot" to "will not" to "the beginner's scattering and sinking" to "drawing near" to "attained-yet-defiled, attained-yet-not-sovereign, attained-yet-merely-worldly" to "emerged, regressed" — this is a full-scale map of a mind standing outside true concentration.

Four: A Dose of Sobering Medicine for the Advanced Practitioner of Concentration

The most compassionate part of this stage is in its latter half (⑧–⑫): it tells you that "attainment" does not equal "the ultimate." One who has already gained the attention that is the fruit of the culmination of intensified practice may still, through clinging to the bliss of concentration, become "defiled by contamination"; through failing to be sovereign, remain "beset with difficulty"; through its being only worldly concentration, remain "not pure"; and even a concentration already accomplished, the moment one emerges from it (having arisen) or loses it (having regressed), at that very moment counts as "non-concentration." In other words, concentration is a present "state," not a "possession" that, once in hand, is forever held — and to one who has attained some measure in his practice, this is a most vital dose of sobering medicine: do not take relishing for purity, do not take the worldly for the world-transcending, do not take what once was for what is now.

Five: The Purpose of This Stage

The Stage of Non-Equipoise is a mirror to the Stage of Meditative Equipoise. The obverse (Stage 06) tells you what concentration is and how to cultivate it; the reverse (Stage 07), by means of twelve kinds of "not concentration," marks out for you every place where each step may go awry, go false, or go into regress. Read the two stages together, and the whole panorama of "the mind within, and outside, equipoise" becomes complete. One who cultivates concentration reads it not to memorize technical terms, but to examine himself at every moment: at this very instant, am I truly within concentration, or have I fallen into one of these twelve mirrors?

Carrying Forward

Concentration = one-pointedness of mind + pliancy (lacking pliancy, it is not concentration) → the mental factor of pliancy (a wholesome mental factor in the Śāstra on the Gateway to the Hundred Dharmas, in this series) · the positive cultivation in ⟨the Stage of Meditative Equipoise 06⟩; the two pitfalls of scattering and sinking → the tranquillity-and-insight counteragents of the later stages (the severing of restlessness and dullness); defiled by contamination (relishing) · worldly concentration alone, with the proclivities not yet severed → ⟨the Śrāvaka Stage 13⟩, worldly and world-transcending concentration · the severing of the proclivities; the twelve marks of non-concentration → ⟨the Stage of Meditative Equipoise 06⟩, the reverse-showing contrast to attention and the fruit of the culmination of intensified practice.

考據Apparatus

非三摩呬多地＝三摩呬多地（地06）之反顯；以十二「非定地」相攝；其義眼在「定＝心一境性＋輕安」之反證——闕輕安則非定。本段純定義列舉，無譬喻。

一、科判定位

科判系統	此地之位
玄奘 T1579 本地分十七地	第七非三摩呬多地（卷13·〔T30 0344b19〕「云何非三摩呬多地」起—〔0344c15〕「不名為定」訖；其後〔0344c16〕入有心無心二地）
論文自身	十二非定地相：自性不定·闕輕安·不發趣·極散亂·太略聚·未證得·未圓滿·雜染污·不自在·不清淨·起·退〔T30n1579 0344b20–0344c15〕
遁倫《瑜伽論記》T1828	非三摩呬多地隨釋〔T42n1828 0401c28–0402a17〕（卷五之上）；「釋非等引位，釋論云翻前易了，體則欲界全上二界中一切散法」〔0401c29–0402a01〕；判十二不定中「第七是上界前五作意，第九、第十是上界七作意，第八是上界染法，此地不唯翻前地，是亦通上二界一切散法」〔0402a02–a04〕；又攝決擇隨釋〔0704a22–b09〕（卷十之下）「非三摩呬多地決擇分有十二大段之中是第四段」，錄景／泰二師（見目四）
窺基《略纂》T1829	非三摩呬多地釋〔T43n1829 0086b19–0086c17〕（卷九末）；「上釋等引位，下釋非等引位。《釋論》云：翻前易了，體即欲界全、上二地中一切散法」〔0086b19–b21〕；判「第七、第九、第十三種不定地是上界六、七作意，第八是上界染法」〔0086b22–b23〕；「或有闕輕安」句引〈決擇〉六十三及《唯識》兩說（見目四）
最勝子《瑜伽師地論釋》T1580	無此地隨釋（全論總敘一卷，不下逐地；總敘唯列名「三摩地俱者，謂三摩地，俱名三摩呬多地。非者，謂非三摩地，俱名非三摩呬多地」〔0885b19〕，不及十二相釋）

地06 三摩呬多地（卷11–13a）正立等引之相；地07 即其反顯——以十二相窮舉「非定」。二地一正一反，合攝「心於等引內／外」之全。

二、異譯·經內平行對勘

異譯：真諦《十七地論》僅相當卷1–3，不涵卷13 非三摩呬多地，從闕。
經內平行：攝決擇分有〈三摩呬多地決擇〉；非三摩呬多地之專決擇附此段末（遁倫《瑜伽論記》錄「非三摩呬多地決擇分有十二大段之中是第四段」〔T42n1828 0704a23〕，正決擇初明十二種名不定地、後明十二種修為能對除）。義理正面平行在地06 三摩呬多地（作意·加行究竟果·世間/出世定）。

校勘（大正原書校記全枚舉）

本段（0344b19–0344c15）大正原書校記共 5 條（正文異讀 5；<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本段無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考：

註號	錨	底本【大】	異讀	語境
0344001	0344b25	受	愛【宋】【元】【明】【宮】	不發趣章「謂受欲者」（受／愛）
0344002	0344c01	嬈	繞【宋】【元】【明】【宮】	未證得章「嬈惱其心」（嬈／繞）
0344003	0344c02	法	所【明】	未證得章「諸心心法」（法／所）
0344004	0344c03	得	有【明】	未圓滿章「謂雖得作意」（得／有）
0344005	0344c10	硬	梗【宋】【元】【明】【宮】	不自在章「硬澁艱難」（硬／梗）

五條底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印），無升定本案；大正編者於本段無單列梵文擬註，凡有一律不採並註明（本段無）。CBETA 標點「然於、入、住出諸定相中」之頓號為編輯層，正字無斷。

三、唯識義之經據（眼·重）

(一) 定＝心一境性＋輕安（反證）——〔T30n1579 0344b22〕欲界繫諸心心法「雖復亦有心一境性，然無輕安含潤轉故，不名為定」。→ 瑜伽止觀之定盤星：一境性為定之半，須輕安含潤方成定；闕輕安（如欲界專注）有一境而非定。輕安為定支之樞（《百法》善心所·與地06 三摩呬多正立相發）。 (二) 五識自性不定——〔0344b21〕「自性不定故，名非定地。謂五識身」。→ 前五識本性無定（承五識身相應地·意地：五識任運·分別在意識）；定唯意識相應地之事。 (三) 加行究竟果作意·愛味染·世間定未斷隨眠——〔0344c03+〕第八「雜染污」（得加行究竟果作意而為愛味等惑染）、第十「不清淨」（自在而唯修世間定·未永害煩惱隨眠）。→ 證得≠究竟：定樂可為愛味所染；世間定未斷隨眠故非真實清淨定（與地13 聲聞地世間/出世間定·斷隨眠相承）。 (四) 起·退二相——〔0344c13+〕第十一「起」（定不退而出定故非定）、第十二「退」（退失三摩地故非定）。→ 定為現前分位之事，非所有；出、退當下即非定。

四、諸家異釋（古德·標宗）

藏內古德涉本地：遁倫《瑜伽論記》T1828（隨釋＋攝決擇隨釋·錄景／泰二師）·窺基《略纂》T1829（隨釋·引《唯識》兩說）·最勝子《瑜伽師地論釋》T1580（無此地隨釋）。諸說唯錄不判。

(一) 體通上二界散法·配上界作意——遁倫／窺基（並陳）

窺基〔T43n1829 0086b19–b23〕：「非三摩呬多地境用之中，上釋等引位，下釋非等引位。《釋論》云：翻前易了，體即欲界全、上二地中一切散法。然觀此論文意，十二不定中，第七、第九、第十三種不定地是上界六、七作意，第八是上界染法。此地不唯翻前地是，亦通上二界一切法。」遁倫〔T42n1828 0401c29–0402a04〕同義：「釋非等引位，釋論云翻前易了，體則欲界全上二界中一切散法。然觀此論文意十二不定中，第七是上界前五作意，第九、第十是上界七作意，第八是上界染法，此地不唯翻前地，是亦通上二界一切散法。」（二家判「非定」不唯反顯欲界、通上二界散法，配上界作意。）

(二) 五識自性不定·西方二說——窺基／遁倫（並錄西方異解）

窺基〔T43n1829 0086b26–c05〕：「此十二種，〈決擇〉六十三廣說差別建立所由，謂依初不定地，於安住心，應正取相，謂青瘀相等；此說五識性不定故，於境馳流，貪等生起，為止息故，觀青瘀等而安住心。即以此義，西方二說：一云五識唯是有漏，性不定故，性散亂故，說十五界唯有漏故……二云依諸二乘、異生者說十五界有漏，自性不定，非依餘位」，末引「如《唯識》第十、《佛地》第四等釋」〔0086c08–c09〕。遁倫〔T42n1828 0402a08–a16〕同錄西方二說，作「一云，五識唯是有漏性不定故……二云，五識亦通無漏，如來五識恒在定故」，並引《華嚴》「眼根入正受、耳根三昧起」。（「西方二說」＝印土古德異解，遁倫窺基並錄，唯錄不判。）

(三) 闕輕安·欲界有無輕安——窺基／遁倫（引《唯識》兩說）

窺基〔T43n1829 0086c09–c16〕：「『或有闕輕安，名非定地，謂欲界繫心、心所』等，六十三云：依止此故，為得作意，應勤修習……《唯識》兩說。有義：欲界無輕安，以此文為證，言善十一通一切地者，通有尋伺地等三地俱有故；有義：欲界亦有輕安，彼定加行亦得定地，彼亦微有調暢義故，除定加行，餘欲界心皆闕輕安名不定地，非一切無。」遁倫〔T42n1828 0402a17 前後〕同引「唯識兩說：有義：欲界無輕安……有義；欲界亦有輕安」。（欲界有無輕安之二說，二家俱引《成唯識論》並錄。）

(四) 攝決擇十二不定·配對治——遁倫錄景／泰（並陳）

遁倫〔T42n1828 0704a22–b09〕：「非三摩呬多地決擇分有十二大段之中是第四段。於中，初結前生後，次正決擇；後餘不復現。就正決擇中，初明十二種名不定地；後明十二種修為能對除。」景云「前六體是不定，後六隨義以明不定……或不清淨故，名不定地。謂未永害煩惱隨眠者，凡夫伏結得定，以不清淨故名不定也」；泰云「言或闕輕安，名不定地。謂欲心心法者，輕安唯與定心相應，欲界散善心無輕安……」；末「下明十二種修以為能治，如次治前十二所治」。（景師分「前六體不定·後六隨義」、泰師釋闕輕安，唯錄不判。）

古德異說唯錄徵引（經與古德徵引之約）：列其在、不判是非；引文以 raw 逐字，首尾錨驗。西方二說係遁倫窺基所錄印土古德異解，並錄不判。

五、術語

漢	古德傳梵（羅馬字·發音輔助）	所徵	精確義
三摩呬多	samāhita	〔地06 本論〕	等引；定心平等能引功德·所引定地
非三摩呬多	asamāhita	〔本論 0344b19〕	非等引·非定地之總名
心一境性	cittaikāgratā（發音輔助）	〔本論 0344b23〕	心專注一境；定之一分，非即是定
輕安	praśrabdhi（發音輔助）	〔本論 0344b24〕	身心調柔堪能·含潤一境性；定成立之樞
作意（諸作意）	manaskāra	〔本論 0344b29〕	定地相應作意；未得作意則未證定
加行究竟果作意	—	〔本論 0344c04〕	加行圓滿所得之果作意；猶可為愛味染·不自在
煩惱隨眠	anuśaya（發音輔助）	〔本論 0344c12〕	潛伏煩惱種子；世間定未能永害，故非清淨定
世間定	—	〔本論 0344c11〕	未斷隨眠之定；自在而未清淨

古德所傳梵音寫多從闕；標「發音輔助」者為羅馬字讀音、非校本擬補；「—」表示古德所傳音寫從闕。

六、譬喻·修辭

本段為十二「非定地」之純定義列舉，無譬喻修辭；從闕，不臆補。

七、互讀

三摩呬多地（地06·本論）：等引正立·嗢拕南六門·作意·加行究竟果·世間/出世定——非三摩呬多地之正面對照本地。
五識身相應地（地01）·意地（地02·本論）：五識任運·定唯意識相應——「五識自性不定」之前承。
聲聞地（地13·本論）：世間/出世間定·斷煩惱隨眠——「不清淨（唯世間定）」之廣說。
《百法明門論》（本叢書）：輕安善心所——「定＝一境性＋輕安」之心所論本。

八、校本定位

玄奘 T1579 本地分（底本）：非三摩呬多地〔T30n1579 0344b19〕起—〔0344c15〕訖（卷13）。十二相錨：自性不定 0344b21·闕輕安 0344b22·不發趣 0344b25·極散亂 0344b26·太略聚 0344b28·未證得 0344b29·未圓滿 0344c03·雜染污 0344c05·不自在 0344c07·不清淨 0344c10·起 0344c13·退 0344c14。
窺基 T1829：非三摩呬多地釋〔0086b19–0086c17〕。
遁倫 T1828：非三摩呬多地隨釋〔0401c28–0402a17〕。
最勝子 T1580：無此地隨釋（全卷唯全論總敘，列名「三摩地俱者……俱名非三摩呬多地」0885b19，不下十二相釋·據實標缺）。
校勘：本段（0344b19–0344c15）大正原書校記 5 條全枚舉（目二·正文錨全定位·底本從 CBETA 承字·無升定本案）；本段無大正編者梵文擬註。

The Stage of Non-Equipoise = the reverse-showing of the Stage of Meditative Equipoise (Stage 06); it is gathered under twelve marks of the "non-concentrated stage"; its point of the eye lies in the counter-proof that "concentration = one-pointedness of mind + pliancy" — lacking pliancy, there is no concentration. This passage is a pure enumeration of definitions, with no simile.

I. Doctrinal-Outline Placement

Outline system	Placement of this stage
Xuanzang T1579, the seventeen stages of the Basic Section	Seventh, the Stage of Non-Equipoise (fasc. 13 · from 〔T30 0344b19〕「云何非三摩呬多地」 tr. "What is the Stage of Non-Equipoise" — to 〔0344c15〕「不名為定」 tr. "is not named concentration"; thereafter, at 〔0344c16〕, it enters the two stages of with-mind and without-mind)
The treatise's own text	The twelve marks of the non-concentrated stage: non-concentration by intrinsic nature · lacking pliancy · not setting out toward it · extreme distraction · too tightly gathered in · not yet attained · not yet fully perfected · defiled by contamination · not sovereign · not pure · having arisen · having regressed 〔T30n1579 0344b20–0344c15〕
Dunlun, Notes on the Yogācārabhūmi T1828	The running gloss on the Stage of Non-Equipoise 〔T42n1828 0401c28–0402a17〕 (fasc. 5, upper); 「釋非等引位，釋論云翻前易了，體則欲界全上二界中一切散法」 tr. "Explaining the non-equipoise phase: the Commentary says it is easily understood by reversing what precedes; its substance is the whole of the desire realm and all the scattered dharmas within the two upper realms" 〔0401c29–0402a01〕; he judges that among the twelve non-concentrated [items], "the seventh is the first five acts of attention of the upper realms; the ninth and tenth are the seven acts of attention of the upper realms; the eighth is the defiled dharmas of the upper realms; this stage does not only reverse the preceding stage, but likewise extends to all the scattered dharmas of the two upper realms" 〔0402a02–a04〕; further, a running gloss from the Section on Ascertainment 〔0704a22–b09〕 (fasc. 10, lower): "within the ascertainment portion of the Stage of Non-Equipoise, which has twelve great segments, this is the fourth segment," recording the two masters Jing and Tai (see Heading IV)
Kuiji, Concise Compendium T1829	The gloss on the Stage of Non-Equipoise 〔T43n1829 0086b19–0086c17〕 (end of fasc. 9); 「上釋等引位，下釋非等引位。《釋論》云：翻前易了，體即欲界全、上二地中一切散法」 tr. "Above, the equipoise phase was explained; below, the non-equipoise phase is explained. The Commentary says: it is easily understood by reversing what precedes; its substance is the whole of the desire realm and all the scattered dharmas within the two upper grounds" 〔0086b19–b21〕; he judges "the seventh, ninth, and tenth — three kinds of non-concentrated stage — are the six and seven acts of attention of the upper realms; the eighth is the defiled dharmas of the upper realms" 〔0086b22–b23〕; on the phrase 「或有闕輕安」 he cites the sixty-third [fascicle of] the Section on Ascertainment and the two explanations of the Cheng Weishi Lun (see Heading IV)
Jinaputra, Commentary on the Yogācārabhūmi T1580	There is no running gloss on this stage (the whole commentary is a single fascicle of general overview and does not descend stage by stage; the general overview only lists the name — 「三摩地俱者，謂三摩地，俱名三摩呬多地。非者，謂非三摩地，俱名非三摩呬多地」 tr. "'Together with meditative equipoise' means meditative equipoise, both together named the Stage of Meditative Equipoise. 'The one that is not' means non-meditative-equipoise, both together named the Stage of Non-Equipoise" 〔0885b19〕 — and does not reach the exposition of the twelve marks)

Stage 06, the Stage of Meditative Equipoise (fasc. 11–13a), positively establishes the marks of equipoise; Stage 07 is its reverse-showing — exhaustively enumerating, by twelve marks, "what is not concentration." The two stages, one obverse and one reverse, together gather the whole of "the mind within / outside equipoise."

II. Alternate Translations · Collation of In-Treatise Parallels

Alternate translation: Paramārtha's Treatise on the Seventeen Stages (十七地論) corresponds only to fasc. 1–3 and does not cover fasc. 13, the Stage of Non-Equipoise; it is therefore absent.
In-treatise parallel: the Section on Ascertainment contains an 〈Ascertainment of the Stage of Meditative Equipoise〉; the specific ascertainment of the Stage of Non-Equipoise is appended at the end of that passage (Dunlun's Notes on the Yogācārabhūmi records 「非三摩呬多地決擇分有十二大段之中是第四段」 tr. "within the ascertainment portion of the Stage of Non-Equipoise, which has twelve great segments, this is the fourth segment" 〔T42n1828 0704a23〕 — the ascertainment first clarifying the twelve kinds named the non-concentrated stage, then clarifying the twelve kinds of cultivation as their counteragents). The positive doctrinal parallel is in Stage 06, the Stage of Meditative Equipoise (attention · the fruit of the culmination of intensified practice · worldly and world-transcending concentration).

Collation (full enumeration of the Taishō base text's collation notes)

For this passage (0344b19–0344c15) the Taishō base text carries 5 collation notes (5 body variants; although the <app> per-note collation elements number zero, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes" — fully enumerated below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); not a single note in this passage rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record:

Note #	Anchor	Base 【大 Taishō】	Variant	Context
0344001	0344b25	受	愛【宋】【元】【明】【宮】	The "not setting out toward it" section, 「謂受欲者」 ("who indulges in desire" / 受 shòu vs 愛 ài)
0344002	0344c01	嬈	繞【宋】【元】【明】【宮】	The "not yet attained" section, 「嬈惱其心」 ("troubling the mind" / 嬈 vs 繞)
0344003	0344c02	法	所【明】	The "not yet attained" section, 「諸心心法」 ("the various minds and mental factors" / 法 vs 所)
0344004	0344c03	得	有【明】	The "not yet fully perfected" section, 「謂雖得作意」 ("although he has gained attention" / 得 dé vs 有 yǒu)
0344005	0344c10	硬	梗【宋】【元】【明】【宮】	The "not sovereign" section, 「硬澁艱難」 ("stiff, halting, and beset with difficulty" / 硬 vs 梗)

The five notes: the base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); none rises to a critical-edition emendation. The Taishō editor gives no standalone reconstructed-Sanskrit annotation for this passage; wherever any such exists it is uniformly not adopted, with a note (none in this passage). The CBETA punctuation 「然於、入、住出諸定相中」 with its enumeration comma is an editorial layer; the base characters have no break there.

III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)

(1) Concentration = one-pointedness of mind + pliancy (a counter-proof) — 〔T30n1579 0344b22〕 the various desire-realm-bound minds and mental factors 「雖復亦有心一境性，然無輕安含潤轉故，不名為定」 tr. "although they too have one-pointedness of mind, yet because there is no pliancy to moisten and set them turning, are not named concentration." → The lodestar of Yoga tranquillity-and-insight: one-pointedness is one half of concentration, and pliancy must moisten it before it becomes concentration; where pliancy is lacking (as in desire-realm focus), there is one-pointedness yet no concentration. Pliancy is the pivot of the concentration-factors (a wholesome mental factor of the Hundred Dharmas · mutually illumined with the positive establishment of Stage 06, Meditative Equipoise).

(2) The five consciousnesses are non-concentrated by intrinsic nature — 〔0344b21〕「自性不定故，名非定地。謂五識身」 tr. "because they are non-concentrated by intrinsic nature, they are named the non-concentrated stage: namely, the fivefold body of consciousness." → The first five consciousnesses are by their very nature without concentration (inheriting the Stage Associated with the Five Sense-Consciousnesses and the Stage of the Mental: the five consciousnesses operate spontaneously, discrimination lying in the mental consciousness); concentration is solely a matter of the mental-consciousness's associated stage.

(3) The attention that is the fruit of the culmination of intensified practice · the defilement of relishing · worldly concentration with the proclivities not yet severed — 〔0344c03+〕 the eighth, "defiled by contamination" (having gained the attention that is the fruit of the culmination of intensified practice, yet being defiled by afflictions such as relishing), and the tenth, "not pure" (sovereign, yet having cultivated only worldly concentration · not yet having destroyed forever the latent proclivities of the afflictions). → Attainment ≠ the ultimate: the bliss of concentration may be defiled by relishing; worldly concentration, not having severed the proclivities, is therefore not a truly pure concentration (inheriting Stage 13, the Śrāvaka Stage: worldly and world-transcending concentration · the severing of the proclivities).

(4) The two marks of "having arisen" and "having regressed" — 〔0344c13+〕 the eleventh, "having arisen" (the concentration has not regressed, yet because one has emerged from it, it is not concentration), and the twelfth, "having regressed" (because one has lost the equipoise, it is not concentration). → Concentration is a matter of a present phase, not a possession; the moment one emerges or regresses, it is at that very moment non-concentration.

IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)

Ancient masters within the canon who treat this stage: Dunlun's Notes on the Yogācārabhūmi T1828 (running gloss + running gloss from the Section on Ascertainment · recording the two masters Jing and Tai) · Kuiji's Concise Compendium T1829 (running gloss · citing the two explanations of the Cheng Weishi Lun) · Jinaputra's Commentary on the Yogācārabhūmi T1580 (no running gloss on this stage). The several explanations are only recorded, not adjudicated.

(i) The substance extends to the scattered dharmas of the two upper realms · matched with the acts of attention of the upper realms — Dunlun / Kuiji (both set forth)

Kuiji 〔T43n1829 0086b19–b23〕: 「非三摩呬多地境用之中，上釋等引位，下釋非等引位。《釋論》云：翻前易了，體即欲界全、上二地中一切散法。然觀此論文意，十二不定中，第七、第九、第十三種不定地是上界六、七作意，第八是上界染法。此地不唯翻前地是，亦通上二界一切法。」 tr. "Within the objects and functions of the Stage of Non-Equipoise: above, the equipoise phase is explained; below, the non-equipoise phase is explained. The Commentary says: it is easily understood by reversing what precedes; its substance is the whole of the desire realm and all the scattered dharmas within the two upper grounds. Yet examining the intent of this treatise's text, among the twelve non-concentrated [items], the seventh, ninth, and tenth — three kinds of non-concentrated stage — are the six and seven acts of attention of the upper realms; the eighth is the defiled dharmas of the upper realms. This stage does not only reverse the preceding stage, but likewise extends to all the dharmas of the two upper realms." Dunlun 〔T42n1828 0401c29–0402a04〕, to the same sense: 「釋非等引位，釋論云翻前易了，體則欲界全上二界中一切散法。然觀此論文意十二不定中，第七是上界前五作意，第九、第十是上界七作意，第八是上界染法，此地不唯翻前地，是亦通上二界一切散法。」 tr. "Explaining the non-equipoise phase: the Commentary says it is easily understood by reversing what precedes; its substance is the whole of the desire realm and all the scattered dharmas within the two upper realms. Yet examining the intent of this treatise's text, among the twelve non-concentrated [items], the seventh is the first five acts of attention of the upper realms; the ninth and tenth are the seven acts of attention of the upper realms; the eighth is the defiled dharmas of the upper realms; this stage does not only reverse the preceding stage, but likewise extends to all the scattered dharmas of the two upper realms." (The two masters judge that "non-concentration" not only reverse-shows the desire realm but extends to the scattered dharmas of the two upper realms, matched with the acts of attention of the upper realms.)

(ii) The five consciousnesses' non-concentration by intrinsic nature · the two Western explanations — Kuiji / Dunlun (both recording the Western divergent explanations)

Kuiji 〔T43n1829 0086b26–c05〕: 「此十二種，〈決擇〉六十三廣說差別建立所由，謂依初不定地，於安住心，應正取相，謂青瘀相等；此說五識性不定故，於境馳流，貪等生起，為止息故，觀青瘀等而安住心。即以此義，西方二說：一云五識唯是有漏，性不定故，性散亂故，說十五界唯有漏故……二云依諸二乘、異生者說十五界有漏，自性不定，非依餘位」，末引「如《唯識》第十、《佛地》第四等釋」〔0086c08–c09〕. tr. "For these twelve kinds, the sixty-third [fascicle of] the Section on Ascertainment expounds at length the grounds for establishing the differences: namely, relying on the first non-concentrated stage, in settling the mind one should rightly take up an image, such as the image of a bruised-blue [corpse] and the like; this states that because the five consciousnesses are non-concentrated in nature, they race and flow after objects, and craving and the rest arise; in order to still them, one contemplates the bruised-blue and the like and settles the mind. On just this meaning, there are two Western explanations: one says the five consciousnesses are solely contaminated, because they are non-concentrated in nature and scattered in nature, so it is said that the fifteen elements are solely contaminated … ; the second says that, relying on the two vehicles and on ordinary beings, it is said that the fifteen elements are contaminated and non-concentrated by intrinsic nature — not relying on the remaining stations" — closing with the citation "as explained in the tenth [fascicle] of the Cheng Weishi Lun, the fourth [fascicle] of the Buddhabhūmi, and so on." Dunlun 〔T42n1828 0402a08–a16〕 likewise records the two Western explanations, giving 「一云，五識唯是有漏性不定故……二云，五識亦通無漏，如來五識恒在定故」 tr. "one says the five consciousnesses are solely contaminated, because they are non-concentrated in nature … ; the second says the five consciousnesses also extend to the uncontaminated, because the Tathāgata's five consciousnesses are ever within concentration" — and cites the Avataṃsaka's 「眼根入正受、耳根三昧起」 tr. "the eye-faculty enters right-reception, the ear-faculty rises from samādhi." (The "two Western explanations" = the divergent explanations of the ancient masters of India, recorded together by Dunlun and Kuiji, only recorded, not adjudicated.)

(iii) Lacking pliancy · whether the desire realm has pliancy — Kuiji / Dunlun (citing the two explanations of the Cheng Weishi Lun)

Kuiji 〔T43n1829 0086c09–c16〕: 「『或有闕輕安，名非定地，謂欲界繫心、心所』等，六十三云：依止此故，為得作意，應勤修習……《唯識》兩說。有義：欲界無輕安，以此文為證，言善十一通一切地者，通有尋伺地等三地俱有故；有義：欲界亦有輕安，彼定加行亦得定地，彼亦微有調暢義故，除定加行，餘欲界心皆闕輕安名不定地，非一切無。」 tr. "On '[there is one kind] lacking pliancy, named the non-concentrated stage, namely the desire-realm-bound minds and mental factors' and the rest: the sixty-third [fascicle] says, relying on this, in order to gain attention one should diligently cultivate … The Cheng Weishi Lun has two explanations. One holds: the desire realm has no pliancy, taking this text as its proof; the statement that the eleven wholesome [factors] extend to all grounds [means] that they extend to and co-exist in the three grounds such as the Stage with Applied and Sustained Thought. [The other] holds: the desire realm too has pliancy, for the preparatory practice of its concentration also gains the concentrated ground, and it too has a slight sense of ease and expansion; setting aside the preparatory practice of concentration, the remaining desire-realm minds all lack pliancy and are named the non-concentrated stage — it is not that all [desire-realm minds] are without it." Dunlun 〔T42n1828 around 0402a17〕 likewise cites 「唯識兩說：有義：欲界無輕安……有義；欲界亦有輕安」 tr. "the Cheng Weishi Lun's two explanations: one holds, the desire realm has no pliancy … ; [the other] holds, the desire realm too has pliancy." (On the two explanations of whether the desire realm has or lacks pliancy, both masters cite the Cheng Weishi Lun and record them together.)

(iv) The twelve non-concentrated [items] of the Section on Ascertainment · matched with their counteragents — Dunlun recording Jing / Tai (both set forth)

Dunlun 〔T42n1828 0704a22–b09〕: 「非三摩呬多地決擇分有十二大段之中是第四段。於中，初結前生後，次正決擇；後餘不復現。就正決擇中，初明十二種名不定地；後明十二種修為能對除。」 tr. "Within the ascertainment portion of the Stage of Non-Equipoise, which has twelve great segments, this is the fourth segment. Within it: first, it ties up what precedes and gives rise to what follows; next, the proper ascertainment; thereafter the remainder does not appear again. Within the proper ascertainment: first it clarifies the twelve kinds named the non-concentrated stage; afterward it clarifies the twelve kinds of cultivation as their counteragents." Jing says 「前六體是不定，後六隨義以明不定……或不清淨故，名不定地。謂未永害煩惱隨眠者，凡夫伏結得定，以不清淨故名不定也」 tr. "the first six are non-concentrated in substance, the latter six clarify non-concentration according to their sense … '[there is one kind] not pure, and so named the non-concentrated stage'; as for 'one who has not destroyed forever the latent proclivities of the afflictions,' the ordinary being subdues his bonds and gains concentration, [but] because it is not pure it is named non-concentrated." Tai says 「言或闕輕安，名不定地。謂欲心心法者，輕安唯與定心相應，欲界散善心無輕安……」 tr. "as for 'lacking pliancy, named the non-concentrated stage, namely the desire[-realm] minds and mental factors': pliancy is associated only with the concentrated mind, and the scattered wholesome mind of the desire realm has no pliancy …" — closing with 「下明十二種修以為能治，如次治前十二所治」 tr. "below it clarifies the twelve kinds of cultivation as counteragents, which in sequence counter the preceding twelve to-be-countered." (Master Jing divides "the first six non-concentrated in substance · the latter six according to their sense," and Master Tai explains "lacking pliancy" — only recorded, not adjudicated.)

The ancient masters' divergent explanations are only recorded and cited (the convention of citing scripture and the ancients): their existence is listed, without adjudicating right or wrong; the citations are word-for-word from the raw text, with head-and-tail anchors verified. The "two Western explanations" are the divergent explanations of the ancient masters of India, recorded by Dunlun and Kuiji, recorded together and not adjudicated.

V. Terminology

漢	Ancient-transmitted Sanskrit (romanization · pronunciation aid)	Attestation	Precise sense
三摩呬多	samāhita	〔Stage 06, this treatise〕	Equipoise; the concentrated mind, evenly drawing forth virtue · the drawn-forth concentrated ground
非三摩呬多	asamāhita	〔this treatise 0344b19〕	Non-equipoise · the general name for the non-concentrated stage
心一境性	cittaikāgratā (pronunciation aid)	〔this treatise 0344b23〕	The mind's one-pointedness upon a single object; one portion of concentration, not concentration itself
輕安	praśrabdhi (pronunciation aid)	〔this treatise 0344b24〕	The ease, suppleness, and workability of body and mind · moistening the one-pointedness; the pivot on which concentration is established
作意（諸作意）	manaskāra	〔this treatise 0344b29〕	The attention associated with the concentrated ground; without gaining attention, concentration is not yet attained
加行究竟果作意	—	〔this treatise 0344c04〕	The fruit-attention gained when intensified practice is perfected; it may still be defiled by relishing · not sovereign
煩惱隨眠	anuśaya (pronunciation aid)	〔this treatise 0344c12〕	The latent seeds of the afflictions; worldly concentration is not able to destroy them forever, and so it is not a pure concentration
世間定	—	〔this treatise 0344c11〕	A concentration that has not severed the proclivities; sovereign yet not pure

The ancient-transmitted Sanskrit transliterations are largely absent; entries marked "pronunciation aid" are romanized readings, not reconstructions from critical editions; entries marked "—" lack an attestable ancient-master transliteration.

VI. Similes · Rhetoric

This passage is a pure enumeration of definitions of the twelve "non-concentrated stages," with no simile or rhetorical figure; absent, and not conjecturally supplied.

VII. Cross-Reading

The Stage of Meditative Equipoise (Stage 06 · this treatise): the positive establishment of equipoise · the six gates of the uddāna · attention · the fruit of the culmination of intensified practice · worldly and world-transcending concentration — the obverse counterpart stage to the Stage of Non-Equipoise.
The Stage Associated with the Five Sense-Consciousnesses (Stage 01) · the Stage of the Mental (Stage 02 · this treatise): the five consciousnesses operate spontaneously · concentration is solely the associated [ground] of mental consciousness — the antecedent to "the five consciousnesses are non-concentrated by intrinsic nature."
The Śrāvaka Stage (Stage 13 · this treatise): worldly and world-transcending concentration · the severing of the latent proclivities of the afflictions — the extended exposition of "not pure (worldly concentration alone)."
The Śāstra on the Gateway to the Hundred Dharmas (this series): the wholesome mental factor of pliancy — the mental-factor treatise-source for "concentration = one-pointedness + pliancy."

VIII. Placement of the Critical Editions

Xuanzang T1579 Basic Section (base text): the Stage of Non-Equipoise from 〔T30n1579 0344b19〕 to 〔0344c15〕 (fasc. 13). Anchors of the twelve marks: non-concentration by intrinsic nature 0344b21 · lacking pliancy 0344b22 · not setting out toward it 0344b25 · extreme distraction 0344b26 · too tightly gathered in 0344b28 · not yet attained 0344b29 · not yet fully perfected 0344c03 · defiled by contamination 0344c05 · not sovereign 0344c07 · not pure 0344c10 · having arisen 0344c13 · having regressed 0344c14.
Kuiji T1829: the gloss on the Stage of Non-Equipoise 〔0086b19–0086c17〕.
Dunlun T1828: the running gloss on the Stage of Non-Equipoise 〔0401c28–0402a17〕.
Jinaputra T1580: no running gloss on this stage (the whole fascicle is only a general overview of the entire treatise, listing the name 「三摩地俱者……俱名非三摩呬多地」 0885b19, without descending to the exposition of the twelve marks · the absence noted as it stands).
Collation: for this passage (0344b19–0344c15) the Taishō base text carries 5 collation notes, fully enumerated (Heading II· the base follows the CBETA character-readings · none rises to a critical-edition emendation); this passage has no reconstructed-Sanskrit annotation from the Taishō editor. -.

瑜伽師地論 非三摩呬多地