8. Prince Siddhattha Married To Princess Yasodhara.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The Bodhisattva Quan Tran When Prince Siddhattha was sixteen (16) years old, King Suddhodana passed the throne to the Prince. During the coronation ceremony of Prince Siddhattha along with the marriage ceremony to Princess Yasodharā, King Siddhattha crowned Princess Yasodharā to the throne of the queen's palace. The king ruled the country was peaceful and prosperous, the people of the world lived happily. His Holiness King Suddhodana wanted King Siddhattha to become the Holy King, did not want the Bodhisattva to go forth from the home life to become the Fully Enlightened Buddha; Therefore, His Holiness Thai Thuong Hoang ordered the soldiers to prevent the elderly, the sick, the dead and the ordained, to stay far away from King Siddhattha to see them. The Bodhisattva who ascended the throne enjoys peace on the throne for 12 years, has never seen a scene to generate a heart (saṃvega) After being reminded by the gods, the Bodhisatta often aroused in his mind endless thoughts. In the nights that followed, when the Great One entered the magnificent castle, magnificent as a heavenly palace, and lay on a bed of seven precious gems, watching the female band skilled in the art of music, and the dance troupe. skillful women in "fascinated" dances, all of them have beautiful makeup like goddesses, delicate faces like the full moon, fresh and pink lips like a ripe nimba, and straight bodies. slender, slender legs, shiny white teeth and uniform like young corn kernels. The black eyebrows blink in the shape of a circle like a bent lotus stem, the black eyes blink like a deep lake, the chest is full like pink swans hidden in the clouds, there are many kinds of jewelry on the body, making sounds. fun bar to follow the dances. All together came out to sing, dance and sing for the "God of the gods" to enjoy the "melancholy" dances, the melodious songs that captivated people's hearts, the melodious sounds of the piano, the melodies when low, when up, when lamenting, when cheering…. In the past, he also indulged in those pleasures, but now the bodhisattva's mind is turning towards monasticism, bored with what is going on around him, he does not enjoy those entertainments and gradually goes away. into sleep. Seeing the bodhisattva sleeping soundly, the band of musicians and dancers thought, "we sing, dance and sing to entertain the master, but he is already asleep. So we also pause to rest." And they all slept there under the shimmering light of the lamps lit with the finest aromatic oils. In the middle of the night, the Bodhisattva woke up. He sat cross-legged on the jade bed, looked around, saw a group of dancers and musicians as beautiful as the goddesses at the beginning of the night. Now, while asleep, have fully exposed all the unclean features. , some lay with their feet on top of each other like stacks of meat, their pretty mouths now flowing with drool, their round teeth like baby corn now grinding together, making sounds creepy "climbing" sound. Where are the melodious voices? Lips as pink as nimba now gaped, revealing a deep, murky black hole. Silky robes are now crumpled, some exposing their bodies openly, others disheveled or well-made smooth hair now splattered, like ghost hairs. The waxy chalk ran down her face with sweat like worms wriggling on the ground. Beautiful jewelry to enhance the beauty of the body, now falling to the floor, the musical instruments cradled by ivory hands are now thrown into a corner. The breasts are as round as pink swans, now heaving as if dying... He felt like he was in a charnel ground, the first goddess of the day was now like the corpses in the grave, the fragrance has been replaced by the gas rising from those corpses. Seeing such surroundings, the sutras of feeling (saṃvegañāṇa) and the mind of separation (nikkhepacitta) arose intensely. CONSIDERATION OF EDUCATION The bodhisattva considers "these five sensual pleasures are more or less pleasurable (appasādā), their sins and defects are numerous. * These five desires are like bones (aṭṭhikaṅkapamā kāmā). These five desires are likened to a well-cut bone, a hungry dog ​​looking for food, seeing that the bone has only a little bit of meat left, it thinks it's full. But even though he tried to lick the dry bone he was still hungry, yet he did not give up the bone, he carried the bone from place to place and was ready to fight other dogs who wanted to take his bone, why? Because the dry bone still has a fragrance. * These five desires are like rotten meat (maṃsquareūpamā kāmā). For example, a vulture, a hawk or a falcon, finding a piece of rotten meat from a dead body, takes it up with the flesh. Immediately other vultures, hawks, and falcons flew up to attack to snatch the meat. As long as the vulture still holds the piece of meat, it is still attacked by its fellows and enemies, as long as it lets go of the meat, it will have less suffering. * The five desires are like fire (tinukkūpamā kāmā). For example, a person holding a torch with a burning straw, goes against the wind. The fire will burn his face, limbs, body, clothes, he can be injured or die. * Five desires like a red fire pit (aṅgārakasūpamā kāmā). For example, the red fire pit is covered with young grass above, the deer that craves the young grass will fall into the fire pit and die. In the same way, these five sensual pleasures, on the outside, look pleasant and attractive; Because of being immersed in the 5 sensual pleasures, sentient beings create evil-unwholesome dharmas, such as falling into a pit of fire and suffering for a long time in hell, in the lower realms. * Five desires like a dream (supinatūpamā kāmā). For example, a dreamer can see himself as a great emperor, freely enjoying the pleasures of pleasure. When you wake up, you can't find what was in the dream. * Five senses as temporary borrowed (yācitakūpamā kāmā). For example, a person who wants to go to a festival, but has no makeup, borrows other people's jewelry to use. After the festival, he must return the borrowed items. In the same way, when born in this life, we must use the five sensual pleasures, when we die, we must return the sensual pleasures we have such as property, land, wife and children... * Five senses like a tree with ripe fruit on high (rukkhaphalūpamā kāmā). For example, a tree has many ripe fruits on high, a person goes to see the tree has many ripe fruits, he climbs up the tree, picks the fruit to eat as much as he wants, and then picks it up and brings it home. The second man went to a tree with many ripe fruits, he also wanted to eat the fruits, but could not climb, he used a sharp ax to cut down the stump of the tree. Likewise, people who have a lot of property, power ... will be "targets" for others to destroy. Or “the five passions are like poisonous fruit”; Poisonous fruits are often beautiful in color and fragrant. But when ingested, the fruit can kill the person or torment him or her writhing in misery. * The five desires are like a sharp sword (satisūlūpamā kāmā). The sharp blade has the ability to penetrate or cut anything that touches it, which is a "destructive" weapon. There are a few drops of honey on the blade, if you like honey, if you lick the drops of honey on the blade, the blade will cut off the blade. Likewise, the five sensual pleasures: form, sound, smell, taste, and touch have a little bit of pleasure, and passion for the "five desires" will be "killed by the sword". Just like a fish caught in a hook, the more it struggles, the more it suffers, so when caught in the five desires, the more you want to get out, the more you will suffer. When immersing in sight (rūpārammaṇa) is like a fish caught in a hook, unable to free itself from the hook. Also because of "pleasant sight", beings create evil-unwholesome dhammas in order to possess 'appearances', so that kusala dhammas are cut off or destroyed and that being suffers by 'swords of form'. . The same goes for sound, scent, taste, and tactile objects. * The five senses are like knives and cutting boards (asisūmūpamā kāmā). Knives bruise what is placed on the cutting board. A person who is passionate, infatuated with the five lusts is like a death penalty who is putting his head on a cutting board and the knife falls and kills him. * The five senses are like the head of a poisonous snake (sappasirūpamā kāmā). The head of a poisonous snake is a place where it contains a very poisonous substance that can kill many types of living beings. The head of a poisonous snake can cause death or suffering to any sentient being who touches it. The head of a poisonous snake only brings disaster, not happiness. In the same way, the five desires are poisonous substances that can bring harm and death to sentient beings, and the five desires only bring suffering, not benefit, like the head of that poisonous snake. These ten contemplations on the harms of the five sensual pleasures are the basis for the bodhisattva's will to "resolve the bodhisattva." By clearly realizing the harm of the five sensual pleasures, for six years he left home to seek the solution to emancipation from old age. . It is the "10 harms of sensual pleasures" that the bhikkhus remind of the old bhikkhu Ariṭṭha who was a falcon trainer.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.7/9/2021.