Телесные признаки Чакравартина (и Будды)

Автор Дмитрий С., 18:23 28 января 2005

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Дмитрий С.

У моего знакомого, близкий мне очень человек, все тело испещрено, если говорить конкретно, ну, цветочками что-ли, не знаю как назвать, по форме похоже на ромашку. 6,8,12 , много, лепестков. Большие, меленькие. Всякие.  Один на одном, все тело.
Когда голову поброет, так, прямо шапка из одного громадного цветка.
Просветите, если что-то известно вам.

Дмитрий С.

И еще к основной теме.
У кого есть инфа  об основных телесных признаках Чакравартина (и Будды) - пришлите пожалуйста.


Цитата: Дмитрий С.И еще к основной теме.
У кого есть инфа  об основных телесных признаках Чакравартина (и Будды) - пришлите пожалуйста.

См. страницы


Из Брахмаю сутты (Мадджхима никая 91):

Walking: 'When he walks, he steps out with his right foot first. He does not extend his foot too far or put it down too near. He walks neither too quickly nor too slowly. He walks without his knees or ankles knocking. ... When he walks, only the lower part of his body moves about, and he does not walk with bodily effort. When he turns to look, he does so with his whole body. He does not look straight up; he does not look straight down. He does not walk looking about. He looks a plough - yoke's length [a couple of metres] before him; beyond that he has unhindered knowledge and vision'.

When sitting down: '... He does not lean on the seat with his hand. He does not throw his body onto the seat'.

While seated: ... 'he does not fidget with his hands. He does not fidget with his feet. He does not sit with his knees crossed. He does not sit with his ankles crossed. He does not sit with his hands holding his chin. When seated indoors, he is not afraid, he does not shiver and tremble, he is not ner vous ... and he is intent on seclusion'.

Washing his bowl in preparation for eating, and after eating: '... He washes his bowl without making a splashing noise. ... He pours the water for the bowl neither too far nor too near and he does not pour it about'. [He does not slosh it about].

When eating: '... He receives neither too little nor too much rice. He adds sauces in the right proportion; he does not exceed the right amount of sauce in the mouthful. He turns the mouthful over two or three times in his mouth and then swallows it, and no rice kernel enters his body unchewed ... He takes his food experiencing the taste, though not experiencing greed for the taste. ...'

After washing his bowl: '... he is neither careless of his bowl nor over - solicitous about it'.

When he has eaten: 'he sits in silence for a while, but he does not let the time for the blessing go by. ... '

After taking leave from a donor's house: '... he walks neither too fast nor too slow, and he does not go on as one who wants to get away'.

His robe is worn: '... neither too tight against his body, not too loose...'.

When having arrived back at a monastery: '... Having sat down, he washes his feet, though he does not concer n himself with grooming his feet. ... He seats himself cross - legged, sets his body erect, with mindfulness set up in front of him. ... He sits with his mind set on his own welfare, on the welfare of others, and on the welfare of both, even on the welfare of th e whole world'.

When teaching Dhamma (the Buddhist path): '... He neither flatters nor berates his audience ... His speech ... is distinct, intelligible, melodious, audible, fluent, clear, deep and resonant, but ... does not issue out beyond the audience.' [That is, he does not speak too loudly].


Статья Пия Тана о том, как выглядел Будда:


По поводу того, что Будда брил голову:

In the Ambaṭṭha-sutta [DN #3] the Buddha debates with a Brahmin who is openly contemptuous of him; the Brahmin describes the Buddha as a bald-shaven man (...gotama muṇḍakā samaṇakā...) and as "black" like other members of the vassal social class, i.e., in reference to India's caste hierarchy (...ibbhā kaṇhā bandhupādāpaccā...).


we may consider the description of a Brahmin who shouts out at the Buddha, seeing him at a distance, "Stop right there, you shaven-headed man, you recluse, you outcaste." (...tatreva muṇḍaka tatreva samaṇaka tatreva vasalaka, tiṭṭhāhī-ti) [KN:Sn, , Uragavagga 1:7, Vasala suttaŋ; PTS Sn p. 21]


Similarly, in the Sundarika-sutta [SN §7:1:9, PTS vol. 1, p. 167] a Brahmin responds negatively to the sight of the Buddha's baldness, on account of its implications for his caste status.