When I see something or someone beautiful, would it be good to imagine that thing or that person in decayed/old form? This idea came to me when I was reading about "Dasa sanya" (i.e. dasasaññā or "ten perceptions").
Will it be bad practice to take "Vipassana meditation" in a mental image form, like focusing on the decayed/old form of the particular object or person, instead of focusing on what I see?
My general opinion is that this would be one way of reflecting on the drawbacks/dangers of the object--namely, the sense-object perceived as beautiful is subject to aging and decay. This would be one way of attending to the sense-object that is producing lust as 'unattractive' and as not being ultimately satisfying. That can't be wrong.
Also, I assume that you would do this in order to counteract lust; so, the question is: is it effective? If it actually reduces lust for that object then it is the right thing to do.
It may be that it is not in line with some specific practices that are called 'vipassana', but I don't see why this would matter.
Thanks to @ChisW I found it my self here's the answer
This teaching is called "Girimananda Sutta" and here's the translation.
I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. And on that occasion Ven. Girimananda was diseased, in pain, severely ill. Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, Ven. Girimananda is diseased, in pain, severely ill. It would be good if the Blessed One would visit Ven. Girimananda, out of sympathy for him."
"Ananda, if you go to the monk Girimananda and tell him ten perceptions, it's possible that when he hears the ten perceptions his disease may be allayed. Which ten? The perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-&-out breathing.
[1] "And what is the perception of inconstancy? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: 'Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.' Thus he remains focused on inconstancy with regard to the five clinging-aggregates. This, Ananda, is called the perception of inconstancy.
[2] "And what is the perception of not-self? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: 'The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, aromas are not-self; the tongue is not-self, flavors are not-self; the body is not-self, tactile sensations are not-self; the intellect is not-self, ideas are not-self.' Thus he remains focused on not-selfness with regard to the six inner & outer sense media. This is called the perception of not-self.
[3] "And what is the perception of unattractiveness? There is the case where a monk ponders this very body — from the soles of the feet on up, from the crown of the head on down, surrounded by skin, filled with all sorts of unclean things: 'There is in this body: hair of the head, hair of the body, nails, teeth, skin, muscle, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, gorge, feces, gall, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints, urine.' Thus he remains focused on unattractiveness with regard to this very body. This is called the perception of unattractiveness.
[4] "And what is the perception of drawbacks? There is the case where a monk — having gone to the wilderness, to the foot of a tree, or to an empty dwelling — reflects thus: 'This body has many pains, many drawbacks. In this body many kinds of disease arise, such as: seeing-diseases, hearing-diseases, nose-diseases, tongue-diseases, body-diseases, head-diseases, ear-diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomach-ache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-disease, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers; diseases arising from bile, from phlegm, from the wind-property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of kamma; cold, heat, hunger, thirst, defecation, urination.' Thus he remains focused on drawbacks with regard to this body. This is called the perception of drawbacks.
[5] "And what is the perception of abandoning? There is the case where a monk doesn't acquiesce to an arisen thought of sensuality. He abandons it, dispels it, & wipes it out of existence. He doesn't acquiesce to an arisen thought of ill-will. He abandons it, dispels it, & wipes it out of existence. He doesn't acquiesce to an arisen thought of harmfulness. He abandons it, dispels it, & wipes it out of existence. He doesn't acquiesce to arisen evil, unskillful mental qualities. He abandons them, dispels them, & wipes them out of existence. This is called the perception of abandoning.
[6] "And what is the perception of dispassion? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: 'This is peace, this is exquisite — the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, Unbinding.' This is called the perception of dispassion.
[7] "And what is the perception of cessation? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: 'This is peace, this is exquisite — the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, cessation, Unbinding.' This is called the perception of cessation.
[8] "And what is the perception of distaste for every world? There is the case where a monk abandoning any attachments, clingings, fixations of awareness, biases, or obsessions with regard to any world, refrains from them and does not get involved. This is called the perception of distaste for every world.
[9] "And what is the perception of the undesirability of all fabrications? There is the case where a monk feels horrified, humiliated, & disgusted with all fabrications. This is called the perception of the undesirability of all fabrications.
[10] "And what is mindfulness of in-&-out breathing? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
"[i] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' [ii] Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' [iii] He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' [iv] He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'
"[v] He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. [vi] He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. [vii] He trains himself to breathe in sensitive to mental processes, and to breathe out sensitive to mental processes. [viii] He trains himself to breathe in calming mental processes, and to breathe out calming mental processes.
"[ix] He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. [x] He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. [xi] He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. [xii] He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.
"[xiii] He trains himself to breathe in focusing on inconstancy, and to breathe out focusing on inconstancy. [xiv] He trains himself to breathe in focusing on dispassion,[1] and to breathe out focusing on dispassion. [xv] He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation. [xvi] He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment.
"This, Ananda, is called mindfulness of in-&-out breathing.
"Now, Ananda, if you go to the monk Girimananda and tell him these ten perceptions, it's possible that when he hears these ten perceptions his disease may be allayed."
Then Ven. Ananda, having learned these ten perceptions in the Blessed One's presence, went to Ven. Girimananda and told them to him. As Ven. Girimananda heard these ten perceptions, his disease was allayed. And Ven. Girimananda recovered from his disease. That was how Ven. Girimananda's disease was abandoned.
Notes
- Lit., fading.
Imagine something beautiful in decay old form is good but that is only one part of mind training.
The other part of mind training is to tell oneself not to be so naive to believe that it is beautiful to begin with.
Both mind training above should be practiced simultaneously for instant liberation.
