Entering the Grounds Swiftly
The chapter turns from what pleases the buddhas to how a bodhisattva actually advances — the ten dharmas that speed entry into the grounds, and a bodhisattva's own private reflection on why rest is never an option until the Buddha's own ground is reached.
The Ten Dharmas of Swift Entry
「佛子！有十種法，令諸菩薩速入諸地。何等為十？一者，善巧圓滿福、智二行；二者，能大莊嚴波羅蜜道；三者，智慧明達，不隨他語；四者，承事善友，恒不捨離；五者，常行精進，無有懈怠；六者，善能安住如來神力；七者，修諸善根，不生疲倦；八者，深心利智，以大乘法而自莊嚴；九者，於地地法門，心無所住；十者，與三世佛善根方便同一體性。佛子！此十種法，令諸菩薩速入諸地。」
"Son of the Buddha! There are ten kinds of dharma that cause bodhisattvas to swiftly enter the grounds. What are the ten? First, skillfully perfecting the two practices of merit and wisdom together. Second, being able to greatly adorn the path of the perfections. Third, a wisdom bright and penetrating, never following another's word. Fourth, attending upon good spiritual friends, forever never abandoning them. Fifth, forever practicing diligence, without any indolence. Sixth, skillfully able to abide settled in the Tathāgata's own spiritual power. Seventh, cultivating every wholesome root without ever growing weary. Eighth, a profound mind and sharp wisdom, adorning themselves with the Mahāyāna's own Dharma. Ninth, toward the Dharma-gate of each and every ground, a mind that dwells upon nothing at all. Tenth, sharing one and the same essential nature with the wholesome roots and skillful means of the buddhas of the three periods of time. Son of the Buddha, these ten kinds of dharma cause bodhisattvas to swiftly enter the grounds."
A Bodhisattva's Own Reflection
「復次，佛子！諸菩薩初住地時，應善觀察；隨其所有一切法門，隨其所有甚深智慧，隨所修因，隨所得果，隨其境界，隨其力用，隨其示現，隨其分別，隨其所得，悉善觀察。知一切法，皆是自心，而無所著；如是知已，入菩薩地，能善安住。佛子！彼諸菩薩作是思惟：『我等宜應速入諸地。何以故？我等若於地地中住，成就如是廣大功德；具功德已，漸入佛地；住佛地已，能作無邊廣大佛事。是故宜應常勤修習，無有休息，無有疲厭，以大功德而自莊嚴入菩薩地。』」
"Furthermore, son of the Buddha, when bodhisattvas first abide within a ground, they should skillfully contemplate: whatever Dharma-gates there are, whatever profound wisdom there is, whatever causes are cultivated, whatever fruits are obtained, whatever realm there is, whatever power and function there is, whatever manifestation there is, whatever discrimination there is, and whatever is attained — all of this they skillfully contemplate. Knowing that every dharma is nothing but their own mind, and clinging to none of it — having understood this, they enter the bodhisattva ground and are able to abide there settled and secure. Son of the Buddha, those bodhisattvas reflect in this way: 'We ourselves should swiftly enter the grounds. Why is this? Because if we abide within ground after ground, we accomplish such vast and expansive merit as this; once endowed with that merit, we gradually enter the Buddha's own ground; once abiding in the Buddha's own ground, we are able to perform boundless and vast buddha-works. For this reason we should forever diligently cultivate and practice, without any rest, without any weariness, adorning ourselves with great merit as we enter the bodhisattva grounds.'"
"Knowing that every dharma is nothing but their own mind, and clinging to none of it" (知一切法皆是自心，而無所著) is the pivot on which this whole section turns: the ten grounds are not entered by force of will alone but by an insight that dissolves the very idea of grounds to be seized as objects. What follows is stated almost as an interior monologue — a bodhisattva reasoning through, in their own words, exactly why urgency and rest are not in tension here.
Part 104 Complete
This closes Part 104. Chapter 18 continues in Part 105.