瑜伽師地論 義疏通講 · 冊7
非三摩呬多地The Basic Section · The Stage of Non-Equipoise
全文五層 →Full five layers →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.