Regarding Every Buddha as a Parent
Having given his body into servitude, the bodhisattva now offers that same body to the buddhas themselves — hearing the Dharma with boundless joy, cutting through his own doubt and helping others cut through theirs, drawing near to every buddha with a mind that has become, in the text's own words, "a treasury of vajra." Ten dedication-vows follow, each describing a body stripped further of ordinary limits: without self, dividing throughout every land in the ten directions like a reflection, without coming or going.
A Body That Comes and Goes Nowhere
The image of dividing one's body throughout every land "like a reflection, without coming or going" resolves a puzzle the earlier body-gifts never had to face: how can a single body reach every buddha in every world at once? The dedication's answer is that once self-attachment is truly gone, presence no longer requires travel — a reflection appears wherever there is something to reflect it in, moving nowhere at all.
「佛子！菩薩摩訶薩聞法喜悅，生淨信心，能以其身供養諸佛，欣樂信解無上法寶，於諸佛所生父母想；讀誦受持無礙道法，普入無數那由他法、大智慧寶、諸善根門；心常憶念無量諸佛，入佛境界，深達義理；能以如來微密梵音，興佛法雲，雨佛法雨，勇猛自在；能分別說一切智人第一之地，具足成就薩婆若乘，以無量百千億那由他大法成滿諸根。佛子！菩薩摩訶薩於諸佛所聞如是法，歡喜無量，安住正法；自斷疑惑，亦令他斷；心恒怡暢，功德成滿；善根具足，意恒相續；利益眾生，心常不匱；獲最勝智，成金剛藏；親近諸佛，淨諸佛剎，常勤供養一切如來。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生皆得圓滿最勝之身，一切諸佛之所攝受；願一切眾生常近諸佛，依諸佛住，恒得覲仰，未曾遠離；願一切眾生皆得清淨不壞之身，具足一切功德智慧；願一切眾生常勤供養一切諸佛，行無所得究竟梵行；願一切眾生得無我身，離我、我所；願一切眾生悉能分身遍十方剎，猶如影現而無來往；願一切眾生得自在身，普往十方無我無受；願一切眾生從佛身生，處在如來無上身家；願一切眾生得法力身，忍辱大力無能壞者；願一切眾生得無比身，成就如來清淨法身；願一切眾生成就出世功德之身，生無所得清淨法界。』是為菩薩摩訶薩以身供佛善根迴向，為令眾生永住三世諸佛家故。
"Child of the Buddha! The bodhisattva mahāsattva, hearing the Dharma, is filled with joy, gives rise to a pure faith, and is able to offer his own body to every buddha, delighting in the unsurpassed jewel of the Dharma with faith and understanding, regarding every buddha as a parent; he reads, recites, and upholds the unobstructed dharma of the path, universally entering countless nayutas of dharmas, the great jewel of wisdom, and the gateway of every wholesome root; his mind forever recollects immeasurable buddhas, entering the domain of the Buddha, thoroughly penetrating its meaning; he is able, with the Tathāgata's own subtle and profound brahma-voice, to raise clouds of the Dharma and rain down the rain of the Dharma, courageous and sovereign; he is able to distinguish and expound the foremost ground of the person of omniscience, fully accomplishing the vehicle of omniscience, with immeasurable hundreds of thousands of koṭis of nayutas of the great Dharma fulfilling every faculty. Child of the Buddha! When the bodhisattva mahāsattva hears such a Dharma in the presence of every buddha, his joy is immeasurable, and he abides securely in the true Dharma; he cuts through his own doubt and confusion, and causes others to cut through theirs as well; his mind forever at ease and untroubled, his merit fulfilled; his wholesome roots fully endowed, his intention forever continuous; benefiting sentient beings, his mind never lacking; obtaining the most supreme wisdom, he becomes a treasury of vajra; drawing near to every buddha, purifying every buddha-land, he forever diligently makes offerings to every tathāgata. The bodhisattva then, with every wholesome root, dedicates it in this way, namely: 'May all sentient beings all obtain the perfect and most supreme body, embraced by every buddha; may all sentient beings forever draw near to every buddha, abiding in reliance upon every buddha, forever able to look up to and behold them, never once being separated; may all sentient beings all obtain the pure, indestructible body, fully endowed with every merit and wisdom; may all sentient beings forever diligently make offerings to every buddha, practicing the ultimate pure conduct that gains nothing at all; may all sentient beings obtain the body without self, free of self and what belongs to the self; may all sentient beings all be able to divide their body throughout every land in the ten directions, appearing like a reflection, without coming or going; may all sentient beings obtain the sovereign body, universally going throughout the ten directions, without self and without any receiving; may all sentient beings be born from the buddha's own body, dwelling within the Tathāgata's own unsurpassed bodily household; may all sentient beings obtain the body of the power of the Dharma, its patience and great strength unbreakable by anything; may all sentient beings obtain the incomparable body, accomplishing the Tathāgata's own pure Dharma-body; may all sentient beings accomplish the body of transcendent merit, born within the pure Dharma-realm that gains nothing at all.' This is the bodhisattva mahāsattva's dedication of wholesome roots when offering his own body to the buddhas; it is so that sentient beings may forever abide within the household of every buddha across the three periods of time.
"He cuts through his own doubt and confusion, and causes others to cut through theirs as well" places the bodhisattva's own liberation and his teaching of others in the same breath, as a single continuous motion rather than two separate stages. Understanding, once it actually arrives, does not stay private — it moves outward into the next person's confusion as naturally as it resolved the bodhisattva's own.
Part 313 Complete
This closes the section on offering one's own body to the buddhas (以身供佛) within the sixth dedication. Chapter 25 continues in Part 314 as the bodhisattva mahāsattva vows his own body to become a great lamp, a treasury of the wondrous Dharma, and a level road for every sentient being to walk.