The Quality of Mindful
AJAHN BRAHM
("Dhamma Journal", Buddhist Society of Western Australia, julho de 2001)
“I like to use the simile for mindfulness of a person who's guarding a door or guarding a gate.
The simile of the gatekeeper to describe mindfulness was used by the Buddha (AN VII, 63). For mindfulness is not just being aware, being awake, or being fully conscious of what's occurring around you. There is also that aspect of mindfulness that guides the awareness on to specific areas, remembers the instructions and initiates a response. For example, suppose you were a wealthy person with a gatekeeper guarding your mansion. One evening, before going to the Buddhist Temple to practise meditation, you tell the gatekeeper to be mindful of burglars.
When you return home, your loving kindness suddenly vanishes when you find your house has been burgled. "Didn't I tell you to be mindful?", you scream at the gatekeeper. "But I was mindful", pleads the gatekeeper. "I gave attention to the burglars as they broke in, and I was clearly attentive as they walked out with your digital T.V. and state-of-the-art C.D. system. I mindfully watched them go in several times, and my mind did not wander as I observed them going out with all your antique furniture and priceless jewellery…"
Would you be happy with such a gatekeeper's explanation of mindfulness? A wise gatekeeper knows that mindfulness is more than bare attention. A wise gatekeeper has to remember the instructions and perform them with diligence. If he sees a thief trying to break in then he must stop the burglar, or else call in the police.
In the same way, a wise meditator must do more than just give bare attention to whatever comes in and goes out of the mind. The wise meditator must remember the instructions and act on them with diligence.
For instance, the Buddha gave the instruction of the 6th Factor of the Noble Eightfold Path, "Right Effort."
When wise meditators practising mindfulness observe an unwholesome state trying to "break in", they try to stop the defilement, and if the unwholesome state does slip in, they try to evict it. Unwholesome states such as sexual desire or anger are like burglars, sweet-talking con artists, who will rob you of your peace, wisdom and happiness. There are, then, these two aspects of mindfulness: the aspect of mindfulness of awareness and the aspect of mindfulness of remembering the instructions.
In the Buddhist Suttas, the same Pali word "Sati" is used for both awareness and memory. A person who has got good mindfulness is also a person who has got a good memory, because these two things go together. If we pay attention to what we are doing, if we are fully aware of what we are doing, this awareness creates an imprint in our mind. It becomes easy to remember. For example suppose you're in danger. Suppose you come very close to having a serious car accident. Because of this danger, your mindfulness would become extremely strong and sharp. And because of that sharpness of mindfulness in a potential accident, you would remember it very easily, very clearly. In fact, when you went back home to sleep that night you might not be able to forget it. It might keep coming back up again and again. This shows the connection between awareness and memory. The more you are paying attention to what you're doing, the better you remember it. Again, these two things go together: awareness and memory.
If we have gatekeepers who have developed awareness, they will pay attention to the instructions that they are given. If they pay full attention to the instructions that are given, they will be able to remember them and act on them diligently. This is how we should practice mindfulness. We should always give ourselves clear instructions with full attention so that we will remember what it is we are supposed to be doing. The teacher's job is also to give clear instructions to help us in guiding the mind.”
https://www.saigon.com/anson/ebud/ebmed070.htm
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