Доброго времени!
На мой взгляд, смысл этого термина на практике хорошо и ясно раскрывается в Бхиккхунупассая сутте (перевод досточтимого Бхиккху Бодхи):
Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati’’’ [sañjānissatīti (bahūsu)].
It may be expected of anyone, Ananda—whether bhikkhu or bhikkhuni—who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction.
‘‘Katamesu catūsu? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati.
"What four? Here, Ananda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating the body in the body, there arises in him, based on the body, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly.
Tenānanda [tenahānanda (sī.)], bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati. Pamuditassa pīti jāyati.
That bhikkhu should then direct his mind towards some inspiring sign.145 When he directs his mind towards some inspiring sign, gladness is born. When he is gladdened, rapture is born.
Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati [vediyati (sī.)]. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti’’.
When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. He reflects thus: 'The purpose for the sake of which I directed my mind has been achieved. Let me now withdraw it.'146 So he withdraws the mind and does not think or examine. He understands: 'Without thought and examination, internally mindful, I am happy.'147
‘‘Puna caparaṃ, ānanda, bhikkhu vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti.
"Again, a bhikkhu dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating phenomena in phenomena, there arises in him, based on phenomena, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign ... He understands: 'Without thought and examination, internally mindful, I am happy.'
Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti.
"It is in such a way, Ananda, that there is development by direction.
‘‘Kathañcānanda, appaṇidhāya bhāvanā hoti? Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
"And how, Ananda, is there development without direction?
Not directing his mind outwardly, a bhikkhu understands:
'My mind is not directed outwardly.' Then he understands:
'It is unconstricted after and before, liberated, undirected.'149 Then he further understands: I dwell contemplating the body in the body, ardent, clearly comprehending, mindful; I am happy.'
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
"Not directing his mind outwardly, a bhikkhu understands:
'My mind is not directed outwardly.' Then he understands:
'It is unconstricted after and before, liberated, undirected.' Then he further understands:
'I dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful; I am happy.'
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
"Not directing his mind outwardly, a bhikkhu understands:
'My mind is not directed outwardly.' Then he understands:
'It is unconstricted after and before, liberated, undirected.' Then he further understands:
'I dwell contemplating mind in mind, ardent, clearly comprehending, mindful; I am happy.'
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
"Not directing his mind outwardly, a bhikkhu understands:
'My mind is not directed outwardly.' Then he understands:
'It is unconstricted after and before, liberated, undirected.' Then he further understands:
'I dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful; I am happy.'
Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti.
"It is in this way, Ananda, that there is development without direction.