Dharmasangraha, Dharmas 101-120

101. There are four concentrations, they are:

{1} (Concentration on) light,
{2} (concentration on) enclosed light,
{3} the eleven establishments (of concentration),
{4} and the concentration giving immediate result.

102. Herein, there are eight persons, they are:

{1} The one on the path to the fruit of stream-entry,
{2} the stream-enterer,
{3} the one on the path to the fruit of once-returning,
{4} the once-returner,
{5} the one on the path to the fruit of non-returning,
{6} the non-returner,
{7} the one on the path to the fruit of worthiness,
{8} and the worthy one.

103. Herein, there are eighteen Text: aṣṭau (eight). There appears to be eighteen individuals listed. It is not always clear where the text should be divided, though, or what the meaning of some of these are. Cf. Puggalapaññatti’s list of fifty-four persons (http://bit.ly/2iiVRZw), which partially coincide. individuals, they are:

{1} The faith follower,
{2} the dharma follower,
{3} the stream-enterer,
{4} the one of the lineage of the gods,
{5} the one of the lineage of humans,
{6} the one with the fruit of once-returning,
{7} the one who attains vision of liberation through faith,
{8} the one-intervaller, ??
{9} the non-returner,
{10} the one who attains nirvāṇa before the middle (of the aeon),
{11} the one who attains nirvāṇa at the end (of the aeon),
{12} the one who enters nirvāṇa after preparation,
{13} the one who floats,
{14} the one who half-floats,
{15} the one who fully floats, ??
{16} peaceful ?? in this very life,
{17} body-witness,
{18} and the solitary. ??

104. There are The manuscripts are confused and conflicting, with a number of impossible readings. There is a restored text, but the asymmetry there is unlikely. Therefore I have restored it even further. twelve ways that the dharma wheel is turned here.
Which (twelve)?

{1} This is the noble truth of suffering, to me monastics, regarding these previously unheard-of things, applying the mind, vision arose, knowledge arose, understanding arose, wisdom arose, this is the first turning.
{2} Herein, that to which ‘this is the noble truth of suffering’ refers ought to be deeply and fully known, to me, monastics, regarding these previously unheard-of things, applying the mind... is the second.
{3} Herein that to which ‘this is the noble truth of suffering’ refers has been deeply and fully known, {to me}, monastics... as before is the third.
{4} [Herein, this is the noble truth of the arising of suffering... is the first. Texts reads: pratyekaṁ, for which I can find no good meaning; also at similar places below.
{5} Herein, that to which ‘this is the noble truth of the arising of suffering’ refers, ought to be deeply known and given up... is the second.] Section in brackets is part of Kasawara’s restoration.
{6} Herein, that to which ‘this is the noble truth of the arising of suffering’ refers, has been deeply known and given up and so on... is the third.
{7} Herein, this is the noble truth of the cessation of suffering... is the first.
{8} Herein, that to which ‘this is the noble truth of the cessation of suffering’ refers ought to be deeply known and seen for oneself and so on... is the second.
{9} Herein, that to which ‘this is the noble truth of the cessation of suffering’ refers, has been deeply known and seen for oneself... is the third.
{10} Herein, this is the noble truth of the path leading to the cessation of suffering... is the first.
{11} Herein, that to which ‘this is the noble truth of the path leading to the cessation of suffering’ refers ought to be deeply known and developed and so on... is the second.
{12} [Herein, that to which ‘this is the noble truth of the path leading to the cessation of suffering’ refers has been deeply known and developed is the third.]

105. Herein, there are three kinds of gifts, they are:

{1} The gift of the dharma,
{2} the gift of material things,
{3} and the gift of friendliness.

106. There are three kinds of virtue, they are:

{1} Meritorious virtue,
{2} the virtue of holding to wholesome deeds,
{3} and the virtue of seeking the welfare of beings.

107. There are manifold receptivities, they are:

{1} Receptivity from seeing the dharma,
{2} receptivity from forbearance with suffering,
{3} and receptivity from the state of helping others.

108. There are three kinds of energy, they are:

{1} Energy as armour,
{2} energy as practice,
{3} and energy as accomplishment.

109. There are three kinds of meditation, they are:

{1} Meditation with fault that leads to decay,
{2} meditation that is a happy abiding,
{3} and meditation that is entirely magnificent.

110. There are three kinds of wisdom, they are:

{1} By way of learning,
{2} by way of thinking,
{3} and by way of meditation.

111. There are manifold means, they are:

{1} That which understands all beings,
{2} that which develops the welfare of beings,
{3} and that which awakens quickly and pleasantly.

112. There are three kinds of aspirations, they are:

{1} Bound to the beautiful,
{2} bound to the welfare of beings,
{3} and purifying the Buddha-field.

113. There are three kinds of strengths, It is not clear how what follows should be translated, or how they can be counted as strengths. they are:

{1} Revolution through deeds, ??
{2} the torment of the defilements, ??
{3} and revolution through heedlessness of mind and so on. ??

114. There are three kinds of knowledge, they are:

{1} Undoubting,
{2} awakening from the nature of doubt,
{3} and a secret means to truth and welfare.

115. Herein, there are two obstructions, they are:

{1} The obstruction of defilements,
{2} and the obstruction of what remains to be known.

116. There are two kinds of selflessnesses, they are:

{1} The selflessness of (all) things,
{2} and the selflessness of people.

117. There are two kinds of requisites, they are:

{1} The requisite of merit,
{2} and the requisite of knowledge.

118. Herein, there are six obstacles to concentration, they are:

{1} Indolence,
{2} conceit,
{3} deceit,
{4} agitation,
{5} lack of effort,
{6} and lack of truth.

119. Herein, there are eight practices for the abandoning of conditions, they are:

{1} Faith,
{2} intelligence,
{3} endeavour,
{4} calm,
{5} mindfulness,
{6} full knowledge,
{7} intention,
{8} and equanimity.

120. There are four continents, they are:

{1} Pūrva-videha (in the east),
{2} Jambu-dvīpa (in the centre),
{3} Aparagodānī (in the west),
{4} and Uttarakurudvīpa (in the north).