Об однонаправленности ума, самадхи и практике мирян

Но вы ссылаетесь на другого человека, что он писал об этом где-то на других форумах. То есть употребляете понятие вы, а на вопрос, что это такое, отсылаете куда-то. Ну да ладно. Я читал недавно некоторые сообщения Сергея SV и там увидел, что он употреблял слово психопрактика. В христианстве есть понятие "умное делание", т.е. работа с умом, в буддизме есть понятие читта-бхавана. Психопрактика близкое выражение, хотя на мой взгляд привносит оттенок каких-то специальных упражнений.
А слово психотехника (поиском нашел, что Сергей и это слово употреблял) акцентирует применение каких-то специальных техник. Вы сами знаете, о каких конкретно специальных техниках говорите, кстати?)

Очень интересно отправиться в 2011 год, тогда на theravade.ru SV поместил вполне читаемый текст под названием "Медитация анапанасати в наставлениях современных учителей тхеравады".

Там SV дает не только выдержки из современных учителей, но и делится своим "скромным опытом". И вот что удивительно, насколько я помню (статью читала достаточно давно) ничегошеньки в этой статье нету ни об этапности, ни об опасности, ни о психотехниках. Статья эта не дает ни малейших оснований усомниться в несомненной пользе медитации (без ограничений по достижениям в нравственности). Весь вопрос там о том, обязательно ли видеть нимитту или и без нимитты медитация может быть вполне качественной. Любопытно, что же приключилось с автором за сравнительно недолгий срок?

в случае анапанасати отражает качества воздуха как опоры.

Хотя объектом в анапанасати является тело (по началу), ну а потом чувства, ум и объекты ума.

SIXTEEN WAYS OF TRAINING IN MINDFULNESS OF RESPIRATION

(1) and (2) "Breathing in a long breath, breathing out a short breath, breathing in a short breath, thus he trains himself"  

Knowledge causes the arising of non-confusion and the object. Q. What is non-confusion and what is the object? A. The new yogin gains tranquillity of body and mind and abides in mindfulness of respiration. The respirations become subtle. Because of subtility they are hard to lay hold of. If at that time, the yogin's breathing is long, he, through fixing, knows it is long. If the image [nimitta] arises he considers it through its own nature. Thus should non-confusion be known. And again he should consider the breaths, whether long or short (as the case may be). Thus should he practise. And again, the yogin causes the arising of the clear image [nimitta] through the object. Thus should one practise.

(3) "Experiencing the whole body, I breathe in', thus he trains himself": In two ways he knows the whole body, through non-confusion and through the object. Q. What is the knowledge of the whole body through non-confusion? A. A yogin practises mindfulness of respiration and develops concentration through contact accompanied by joy and bliss. Owing to the experiencing of contact accompanied by joy and bliss the whole body becomes  non-confused. Q. What is the knowledge of the whole body through the object? A. The incoming breath and the outgoing breath comprise the  bodily factors dwelling in one sphere. The object of respiration and the mind and the mental properties are called "body". These bodily factors are called "body". Thus should the whole body be known. That yogin knows the whole body thus: "Though there is the body, there is no being or soul".

THE THREE TRAININGS

"Thus he trains himself" refers to the three trainings. The first is the training of the higher virtue, the second is the training of the higher thought, the third is the training of the higher wisdom. True virtue is called the training of the higher virtue; true concentration is called the training of the higher thought ; and true wisdom is called the training of the higher wisdom. That yogin by these three kinds of training meditates on the object, recollects the object and trains himself. He practises repeatedly. This is the meaning of "thus he trains himself".

(4) " 'Calming the bodily formation, I breathe', thus he trains himself": Which are the bodily formations? He breathes in and out with such bodily formations as bending down; stooping, bending all over, bending forward, moving, quivering, trembling and shaking. And again, he calms the gross bodily formations and practises the first meditation, jhāna, through the subtle bodily formations. From there, he progresses to the second meditation, jhāna, through the more subtle bodily formations. From there, he progresses to the third meditation, jhāna, through the still more subtle bodily formations. From there, he progresses to the fourth meditation, jhāna, having ended (the bodily formations) without remainder. A. If he causes the ending of respiration without remainder, how is he able to practise mindfulness of respiration? A. Because he has grasped well the general characteristics, the image [nimitta] arises even when the respirations lapse. And because of these many characteristics, he is able to develop the image [nimitta] and enter into meditation, jhāna.

(5) " 'Experiencing joy through the object, I breathe in', thus he trains himself". He attends to respiration. He arouses joy in two meditations, jhānas. This joy can be known through two ways : through non-confusion and through the object. Here the yogin enters into concentration and experiences joy through non-confusion, through investigation, through overcoming and through the object.

(6) " 'Experiencing bliss, I breathe in', thus he trains himself" : He attends to respiration. He arouses bliss in three meditations, jhānas. This bliss can be known through two ways: through non-confusion and through the object. The rest is as was fully taught above.

(7) " 'Experiencing the mental formations, I breathe in', thus he trains himself": "Mental formations" means: "Perception and feeling". He arouses these mental formations in four meditations, jhānas. He knows through two ways: through non-confusion and through the object. The rest is as was fully taught above.

(8) " 'Calming the mental formations, I breathe in', thus he trains himself": The mental formations are called perception and feeling. He calms the gross mental formations and trains himself. The rest is as was
fully taught above.

(9) " 'Experiencing the mind, I breathe in', thus he trains himself" : He attends to the incoming breath and the outgoing breath. The mind is aware of entering into and going out of the object, through two ways : through non-confusion and through the object. The rest is as was fully taught above.

(10) "'Gladdening the mind, I breathe in', thus he trains himself": Joy means rejoicing. In two meditations, jhānas, he causes the mind to exult.
Thus he trains himself. The rest is as was fully taught above.

(11) "'Concentrating the mind, I breathe in', thus he trains himself": That yogin attends to the incoming breath and the outgoing breath. Through mindfulness and through meditation, jhāna, he causes the mind to be intent on the object. Placing the mind well he establishes it.
Thus he trains himself.

(12) " 'Freeing the mind, I breathe in', thus he trains himself": That yogin attends to the incoming breath and the outgoing breath. If his mind is slow and slack, he frees it from rigidity; if it is too active, he frees it from restlessness. Thus he trains himself. If his mind is elated, he frees it from lust. Thus he trains himself. If it is depressed, he frees it from hatred. Thus he trains himself. If his mind is sullied, he frees it from the lesser defilements. Thus he trains himself. And again, if his mind is not inclined towards the object and is not pleased with it, he causes his mind to be inclined towards it.
Thus he trains himself.

The Contemplation of the Body

The Section on Breathing

...

Araññagato va... suññagaragato va = "Gone to the forest... or to an empty place." By this, here is the making clear of the getting of an abode appropriate to the meditator for the culture of mindfulness.

The mind of the meditator which for a long time (before he became a recluse) had dwelt on visual and other objects, does not like to enter the road of meditation and just like a wild young bull yoked to a cart, runs off the road.

A cowherd wishing to tame a wild calf nourished entirely on the milk of a wild cow, ties that calf, after leading it away from the cow, to a stout post firmly sunk in the ground, at a spot set apart for it. That calf, having jumped hither and thither, and finding it impossible to run away from here, will crouch down or lie down at that very post. Even so, must the bhikkhu who is desirous of taming the wild mind nourished long on the tasty drink of visible and other objects tie that mind to the post of the object of mindfulness-arousing with the rope of remembrance, after leading the mind from visible and other objects and ushering it into a forest, to the foot of a tree or into an empty place. The mind of the bhikkhu will also jump hither and thither. Not obtaining the objects it had long grown used to, and finding it impossible to break the rope of remembrance and run away, it will finally sit or lie down at that every object by way of partial and full absorption [jhāna].

...

Because the subject of meditation of mindfulness on in-and-out-breathing is not easy to accomplish without leaving the neighbourhood of a village, owing to sound, which is a thorn to absorption [jhāna]; and because in a place not become a township it is easy for the meditator to lay hold of this subject of meditation, the Blessed One, pointing out the abode suitable for that, spoke the words, "Gone to the forest," and so forth.

...

Indeed, to that yogi training in respiration-mindfulness according to the method taught thus: "He, thinking 'I breathe in long,' understands when he is breathing in long... Calming the activity of the body... I breathe out, thinking thus, he trains himself" [digham va assasanto digham assasamiti pajanati... passambhayam kayasankharam passasissamiti sikkhati], the four absorptions [cattari jhanani] arise in the respiration sign [nimitta] [assasapassasanimitte uppajjanti].

In the respiration sign [nimitta] = In the reflex image [patibhaga nimitta].

Having emerged from the absorption [jhāna], he lays hold of either the respiration body or the factors of absorption [jhāna].

...

The worker in absorption [jhāna], namely, he who contemplates upon the factors of absorption [jhāna], also thinks thus: Supported by what are these factors of absorption [jhāna]? By the basis. The basis is the coarse body. The factors of absorption [jhāna] are here representative of the mind. The coarse body is the body. Having determined thus, he, searching for the reason of the mind and the body, seeks it in Conditions' Mode beginning with ignorance, concludes that this mind and the body comprise just conditions and things produced by conditions and that besides these there is neither a living being nor a person, and becomes to that extent a person who transcends doubt.