Dogen On "Mindfulness" and Zen Practice-Enlightenment

In note 25 of Shobogenzo, Sanjushichi-bon-bodai-bunpo, Nishijima Roshi’s view on the significance of “mindfulness” is partially explained:

In Nishijima Roshi’s interpretation, “mindfulness” in zazen means consciousness of reality, which is centered on keeping the spine straight.
Shobogenzo Sanjushichi-bon-bodai-bunpo, Gudo Nishijima & Chodo (Mike) Cross

The Glossary in his translation of Shobogenzo also offers this:

smṛti (mindfulness). Represented by nen, “idea, feeling, desire, attention.” [MW] Remembrance, reminiscence, thinking of or upon, calling to mind, memory; the whole body of sacred tradition or what is remembered by human teachers; the whole body of codes of law as handed down memoriter or by tradition; desire, wish. Ref: Chapter Two [74]; Chapter Seventy-three (Vol. IV); Lotus Sutra, chapter 1 (“remember”), chapter 10 (“heed”), chapter 16 (“thought”), chapter 27 (“care for”).
Glossary of Sanskrit Terms, Vol. 1, Master Dogen’s Shobogenzo, Gudo Nishijima & Chodo (Mike) Cross

Here are a few more samples of Nishijima Roshi’s use and understanding of “mindfulness” (as it was used by Master Dogen):

“The bhikṣu’s “secretly working concrete mind”25 at this moment is, in the state of bowing in veneration of real dharmas, prajnā itself—whether or not [real dharmas] are without appearance and disappearance—and this is a “venerative bow” itself. Just at this moment of bowing in veneration, prajnā is realized as explanations that can be understood…”

[Note 25] Setsu-sa-ze-nen. In the sutra, these characters literally mean “secretly made this thought.” But sa,“make,” also means “to act,” or “to function”; ze, “this,” also means “concrete”; and nen, “thought,” or “image in the mind,” also means “mindfulness,” or “state of mind.” Master Dōgen interpreted nen not as a thought but as the monk’s state of mind, which is prajnā itself, which is the state of action itself.
Shobogenzo, Maka-hannya-haramitsu,Gudo Nishijima & Chodo (Mike) Cross

The reality of eternal buddhas is present; it is, namely, the teaching, practice, and experience of “the thirty-seven elements of bodhi.” The entanglement of ascending and descending through their classification is just the entangled state of reality, which we call “the buddhas” and which we call “the patriarchs.”

The Four Abodes of Mindfulness

The first is the reflection that the body is not pure. The second is the reflection that feeling is suffering. The third is the reflection that mind is without constancy. The fourth is the reflection that dharmas are without self…

So all buddhas and bodhisattvas have regarded these four abodes of mindfulness as a sacred womb. Remember, they are the sacred womb of [bodhisattvas of] balanced awareness and the sacred womb of [bodhisattvas of] fine awareness. [The Buddha] has spoken of “all buddhas and bodhisattvas,” and so [the four abodes] may not stop at fine awareness. Even buddhas regard them as a sacred womb. And bodhisattvas who have sprung free from states prior to balanced awareness or beyond subtle awareness also regard these four abodes of mindfulness as a sacred womb. Truly, the skin, flesh, bones, and marrow of the buddhas and the patriarchs are nothing other than the four abodes of mindfulness
Shobogenzo, Sanjushichi-bon-bodai-bunpo, Gudo Nishijima & Chodo (Mike) Cross

This “normal and true view” means deep belief in cause and effect, deep belief in the Three Treasures, and so on. “To intuit buddha” means to be clear in mindfulness of the virtues of buddha [both] in the causal process and in the resultant state.
Shobogenzo, Shukke-kudoku, Gudo Nishijima & Chodo (Mike) Cross

Here is one of Master Dogen’s explanations of “right mindfulness” that is very clear:

Not to lose mindfulness. (It is also called “to keep right mindfulness.” To keep the Dharma and not to lose it is called “right mindfulness” and is also called “not to lose mindfulness.”
Shobogenzo, Hachi-dainingaku, Gudo Nishijima & Chodo (Mike) Cross

In Master Dogen’s list of One Hundred and Eight Gates of Dharma Illumination (Ippyakuhachi-homyomon), translated by Gudo Nishijima and Mike Cross, the importance of “mindfulness” is asserted in not less than 13 of the 108 “Gates of Dharma.” These include: 8,9,10,11,12,13,52,53,54,60,65,68,81 respectively:

[8] Mindfulness of Buddha is a gate of Dharma illumination; for [with it] reflection of [the state of] Buddha is pure.
[9] Mindfulness of Dharma is a gate of Dharma illumination; for [with it] reflection of the Dharma is pure.
[10] Mindfulness of Sangha is a gate of Dharma illumination; for [with it] attainment of the truth is steadfast.
[11] Mindfulness of generosity is a gate of Dharma illumination; for [with it] we do not expect reward.
[12] Mindfulness of precepts is a gate of Dharma illumination; for [with it] we fulfill all vows.
[13] Mindfulness of the heavens is a gate of Dharma illumination; for it gives rise to a wide and big mind.

[52] The body as an abode of mindfulness is a gate of Dharma illumination; for [with it] all dharmas are serene.
[53] Feeling as an abode of mindfulness is a gate of Dharma illumination; for [with it] we detach from all miscellaneous feelings.
[54] Mind as an abode of mindfulness is a gate of Dharma illumination; for [with it] we reflect that mind is like a phantom.
[55] The Dharma as an abode of mindfulness is a gate of Dharma illumination; for [with it] wisdom is free of blurs.

[60] The faculty of mindfulnessis a gate of Dharma illumination; for [with it] we thoroughly perform many kinds of work.

[65] The power of mindfulness is a gate of Dharma illumination; for [with it] we do not [blindly] go along with others.

[68] Mindfulness, as a part of the state of truth, is a gate of Dharma illumination; for it is wisdom that accords with real dharmas.

[81] Right mindfulness is a gate of Dharma illumination; for [with it] we do not consider all dharmas intellectually.
Ippyakuhachi-homyomon, Gudo Nishijima & Chodo (Mike) Cross

I hope this is helpful.

Peace,
Ted