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пали |
Uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷuvakaṃ, aṭṭhikanti ime dasa asubhā.
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| khantibalo |
Десять непривлекательных: раздувшийся труп, посиневший труп, гниющий труп, разрубленный надвое труп, обглоданный животными труп, труп, расчленённый на части, труп убитого человека, разрубленный и выброшенный по частям, кровоточащий труп, труп, населённый и поедаемый червями, скелет. |
| Nyanamoli thera |
The ten kinds of foulness are these: the bloated, the livid, the festering, the cut- up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm- infested, and a skeleton. 28 |
Комментарий оставлен 18.03.2019 11:50
автором khantibalo
Comm.NT: 28.Here ten kinds of foulness are given. But in the Suttas only either five or six of this set appear to be mentioned, that is, “Perception of a skeleton, perception of the worm- infested, perception of the livid, perception of the cut-up, perception of the bloated. (see A I 42 and S V 131; A II 17 adds “perception of the festering”)” No details are given. All ten appear at Dhs 263–64 and Paṭis I 49. It will be noted that no order of progress of decay in the kinds of corpse appears here; also the instructions in Ch. VI are for contemplating actual corpses in these states. The primary purpose here is to cultivate “repulsiveness.”
Another set of nine progressive stages in the decay of a corpse, mostly different from these, is given at M I 58, 89, etc., beginning with a corpse one day old and ending with bones turned to dust. From the words “suppose a bhikkhu saw a corpse thrown on a charnel ground … he compares this same body of his with it thus, ‘This body too is of like nature, awaits a like fate, is not exempt from that’”(M I 58), it can be assumed that these nine, which are given in progressive order of decay in order to demonstrate the body’s impermanence, are not necessarily intended as contemplations of actual corpses so much as mental images to be created, the primary purpose being to cultivate impermanence. This may be why these nine are not used here (see VIII.43). The word asubha (foul, foulness) is used both of the contemplations of corpses as here and of the contemplation of the parts of the body (A V 109).