Hudson Geese
Citation from DOGEN ZENJI'S
HOTSU BODAI SHIN
Bringing Forth the Mind of Bodhi (發菩提心)
Soto Zen Text Project, trans. by Carl Bielefeldt
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It is said in a sutra, 
When the bodhisattva, in the midst of birth and death,
First brings forth the mind,
Solely seeking bodhi,
Firmly and immovably,
The merit of that one thought
Is so deep, broad, and boundless that,
Were the tathagata to explain its particulars,
He could not exhaust them by the end of the kalpa.
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We should clearly recognize that taking up birth and death and bringing 
forth the mind is 'solely seeking bodhi.' "'That one thought" must be the
same as one blade of grass, one tree; for it is one "birth," one "death."
Nevertheless, the depth of its merit is boundless, the breadth of its merit
is boundless. Even if the tathagata were to "describe its particulars" in
the language of the "end of the kalpa," he could not expect to exhaust
them. He could not exhaust them because, "when the ocean dries up,"
the bottom remains, "though a person dies," the mind remains.(*) Just
as the depth and breadth of "that single thought" are boundless, so the
depth and breadth of one blade of grass, one tree, one rock, one tile,
are also boundless. When one blade of grass, one rock, is seven feet
"that single thought" is also seven feet or eight feet, and bringing forth
or eight feet, the mind is likewise seven feet or eight feet.
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(*) Note adapted from Joan Stambaugh's reflections on 
on Heraclitus in "Impermanence is Buddha-Nature" (Dialectic),
compare with Heraclitus (Fragment 49a):
"Into the same river we both step and do not step, 
we are and we are not."
"Ποταμοῖς τοῖς αὐτοῖς ἐμβαίνομέν τε καὶ οὐκ ἐμβαίνομεν, 
εἶμέν τε καὶ οὐκ εἶμεν."
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(Zen Master) DOGEN ZENJI'S (道元禅師)
(Gender Inclusive) STUDIES OF THE WAY (學道) | (INDEX)
95-Fascicle SHOBOGENZO (正法眼蔵) & Other Writings
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