I am just dropping the topic as I am about to get off the connected world.
I had the following thought regarding the reason why people want to interpret sati as 'remembrance':
At the initial stage of practice, the mind is constantly loosing the object and one has to remember as often as possible to refocus on the object. And the people who are not undertaking the gradual path (see here
) properly can hardly move to any higher stage. So for those people, that is the only experience of meditation they have and since they interpret the instructions of the Buddha in reference to their own experience, they tend to mistake the effort to bring back the mind to the object for meaning sati.
But this is not even sati. It is just the prerequisite stage to be completed before being able to be endowed with sati. If they cleanded up their daily life from all the activities that stir up their agitation, as for example participating actively to this forum, if they practiced more seriously for longer perdiods of time and if they got their mind clean enough, they could experience the next stage. Of course, this is not easy and spending time here is not helping.
There comes a time when the mind notices that the object was lost within a second. Then, within a fraction of second. And eventually, the mind remains fixed on the object, so there is no need to 'remember' to refocus on it. Further there comes a stage where one is so much focused on the object, on the arising and passing of phenomena within the object, that the object becomes the only existing thing in the world, one forgets about meditation, forgets about being a human being, one forgets about anything that was heard or said before, only focused on the present phenomena within the object. This is what I take to mean absorption in the object. And no one can say that there is no more sati in this case. Sati is more present than ever.
So this explains why interpreting sati as 'remembrance' is not consistant with levels of practice higher than the initial stage, and this is why meditation teachers such as Goenka or Pa Auk interpret sati as "mindfulness" and not as 'remembrance' in the context of the practice. And those who do not practice properly are highly liable to misinterpret the instructions given in the suttas. If on top of that they try to spread their wrong views, they are misrepresenting the Buddha and his teaching, they harm themselves and all those who, having read them, take up their wrong views.