{"id":111819,"date":"2017-05-07T10:23:28","date_gmt":"2017-05-07T03:23:28","guid":{"rendered":"https:\/\/phatphapungdung.com\/?p=111819"},"modified":"2019-10-05T15:41:12","modified_gmt":"2019-10-05T08:41:12","slug":"kinh-tieu-bo-tap-2-kinh-phap-cu","status":"publish","type":"post","link":"https:\/\/phatphapungdung.com\/phap-bao\/kinh-tieu-bo-tap-2-kinh-phap-cu-111819.html","title":{"rendered":"Kinh Ti\u1ec3u B\u1ed9 T\u1eadp 2 – Kinh Ph\u00e1p C\u00fa"},"content":{"rendered":"

Kinh Ti\u1ec3u B\u1ed9 – Khuddhaka Nikaya<\/strong><\/p>\n

H\u00f2a th\u01b0\u1ee3ng Th\u00edch Minh Ch\u00e2u d\u1ecbch Vi\u1ec7t<\/em><\/p>\n

T\u1eadp II –\u00a0Kinh Ph\u00e1p C\u00fa<\/h2>\n

Dhammapada<\/strong><\/p>\n

-ooOoo-<\/p>\n

M\u1ee4C L\u1ee4C<\/strong><\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
1. Ph\u1ea9m Song Y\u1ebfu<\/td>\n14. Ph\u1ea9m Ph\u1eadt \u00d0\u00e0<\/td>\n<\/tr>\n
2. Ph\u1ea9m Kh\u00f4ng Ph\u00f3ng D\u1eadt<\/td>\n15. Ph\u1ea9m An L\u1ea1c<\/td>\n<\/tr>\n
3. Ph\u1ea9m T\u00e2m<\/td>\n16. Ph\u1ea9m H\u1ef7 \u00c1i<\/td>\n<\/tr>\n
4. Ph\u1ea9m Hoa<\/td>\n17. Ph\u1ea9m Ph\u1eabn N\u1ed9<\/td>\n<\/tr>\n
5. Ph\u1ea9m K\u1ebb Ngu<\/td>\n18. Ph\u1ea9m C\u1ea5u U\u1ebf<\/td>\n<\/tr>\n
6. Ph\u1ea9m Hi\u1ec1n Tr\u00ed<\/td>\n19. Ph\u1ea9m Ph\u00e1p Tr\u1ee5<\/td>\n<\/tr>\n
7. Ph\u1ea9m A-La-H\u00e1n<\/td>\n20. Ph\u1ea9m \u00d0\u1ea1o<\/td>\n<\/tr>\n
8. Ph\u1ea9m Ng\u00e0n<\/td>\n21. Ph\u1ea9m T\u1ea1p L\u1ee5c<\/td>\n<\/tr>\n
9. Ph\u1ea9m \u00c1c<\/td>\n22. Ph\u1ea9m \u00d0\u1ecba Ng\u1ee5c<\/td>\n<\/tr>\n
10. Ph\u1ea9m H\u00ecnh Ph\u1ea1t<\/td>\n23. Ph\u1ea9m Voi<\/td>\n<\/tr>\n
11. Ph\u1ea9m Gi\u00e0<\/td>\n24. Ph\u1ea9m Tham \u00c1i<\/td>\n<\/tr>\n
12. Ph\u1ea9m T\u1ef1 Ng\u00e3<\/td>\n25. Ph\u1ea9m T\u1ef7 Kheo<\/td>\n<\/tr>\n
13. Ph\u1ea9m Th\u1ebf Gian<\/td>\n26. Ph\u1ea9m B\u00e0-La-M\u00f4n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n

Gi\u1edbi thi\u1ec7u:<\/strong><\/p>\n

Kinh Ph\u00e1p C\u00fa (Dhammapada) l\u00e0 m\u1ed9t trong 15 quy\u1ec3n kinh thu\u1ed9c Ti\u1ec3u B\u1ed9 Kinh (Khuddaka Nikaya) trong Kinh t\u1ea1ng Pali (Suttanta Pitaka). \u00d0\u00e2y l\u00e0 m\u1ed9t quy\u1ec3n kinh Ph\u1eadt gi\u00e1o ph\u1ed5 th\u00f4ng nh\u1ea5t v\u00e0 \u0111\u00e3 \u0111\u01b0\u1ee3c d\u1ecbch ra r\u1ea5t nhi\u1ec1u th\u1ee9 ti\u1ebfng tr\u00ean th\u1ebf gi\u1edbi. Ph\u00e1p (Dhamma) c\u00f3 ngh\u0129a l\u00e0 \u0111\u1ea1o l\u00fd, ch\u00e2n l\u00fd, l\u1eddi d\u1ea1y c\u1ee7a \u00d0\u1ee9c Ph\u1eadt; C\u00fa (Pada) l\u00e0 l\u1eddi n\u00f3i, c\u00e2u k\u1ec7. Ngo\u00e0i ra, trong ng\u1eef v\u0103n Pali, “Pada” c\u00f2n c\u00f3 ngh\u0129a l\u00e0 con \u0111\u01b0\u1eddng. Do \u0111\u00f3, Dhammapada th\u01b0\u1eddng \u0111\u01b0\u1ee3c d\u1ecbch l\u00e0 Con \u0111\u01b0\u1eddng Ch\u00e2n l\u00fd (Path of Truth), Con \u0111\u01b0\u1eddng Ph\u1eadt Ph\u00e1p (Path of the Buddha’s Teaching).<\/p>\n

Dhammapada l\u00e0 t\u1eadp h\u1ee3p 423 b\u00e0i k\u1ec7 do \u0111\u1ee9c Ph\u1eadt n\u00f3i ra trong nhi\u1ec1u d\u1ecbp kh\u00e1c nhau, trong su\u1ed1t 45 n\u0103m ho\u1eb1ng d\u01b0\u01a1ng Ch\u00e1nh Ph\u00e1p c\u1ee7a Ng\u00e0i. C\u00e1c b\u00e0i k\u1ec7 n\u1ea7y \u0111\u01b0\u1ee3c s\u1eafp x\u1ebfp trong 26 ph\u1ea9m, do c\u00e1c v\u1ecb \u0111\u1ea1i \u0111\u1ec7 t\u1eed thu x\u1ebfp v\u00e0 t\u1ee5ng \u0111\u1ecdc trong \u00d0\u1ea1i h\u1ed9i K\u1ebft t\u1eadp Kinh \u0111i\u1ec3n l\u1ea7n \u0111\u1ea7u ti\u00ean sau khi \u00d0\u1ee9c Ph\u1eadt nh\u1eadp di\u1ec7t. M\u1ed7i b\u00e0i k\u1ec7 ch\u1ee9a \u0111\u1ef1ng m\u1ed9t n\u1ed9i dung tu h\u1ecdc r\u1ea5t s\u00e2u s\u1eafc v\u00e0 phong ph\u00fa, kh\u00f4ng th\u1ec3 n\u00e0o ch\u1ec9 \u0111\u1ecdc m\u1ed9t l\u1ea7n m\u00e0 hi\u1ec3u h\u1ebft \u0111\u01b0\u1ee3c. C\u1ea7n ph\u1ea3i \u0111\u1ecdc \u0111i \u0111\u1ecdc l\u1ea1i nhi\u1ec1u l\u1ea7n, tra c\u1ee9u c\u00e1c b\u1ea3n ch\u00fa gi\u1ea3i, v\u00e0 suy nghi\u1ec7m t\u1eeb c\u00e1c tu ch\u1ee9ng t\u1ef1 th\u00e2n th\u00ec m\u1edbi mong th\u00f4ng ng\u1ed9 v\u00e0 th\u1ea5u \u0111\u1ea1t \u00fd ngh\u0129a c\u1ee7a c\u00e1c l\u1eddi d\u1ea1y cao qu\u00fd \u0111\u00f3. M\u1ed7i b\u00e0i k\u1ec7 l\u00e0 m\u1ed9t ngu\u1ed3n c\u1ea3m h\u1ee9ng cao \u0111\u1eb9p, m\u1ed9t l\u1ed1i \u0111i m\u1edbi l\u1ea1, m\u1ed9t s\u1ee9c m\u1ea1nh k\u1ef3 di\u1ec7u gi\u00fap ch\u00fang ta c\u00f3 m\u1ed9t ni\u1ec1m tin v\u1eefng ch\u1eafc h\u01a1n tr\u00ean con \u0111\u01b0\u1eddng tu h\u1ecdc \u0111\u1ec3 ti\u1ebfn \u0111\u1ebfn gi\u00e1c ng\u1ed9, gi\u1ea3i tho\u00e1t. (…)<\/p>\n

B\u00ecnh Anson,<\/em><\/strong>
\nth\u00e1ng 6 – 1998,<\/em><\/strong>
\nPerth, Western Australia<\/em><\/strong><\/p>\n

[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n

1. Ph\u1ea9m Song Y\u1ebfu<\/strong><\/p>\n

1. “\u00dd d\u1eabn \u0111\u1ea7u c\u00e1c ph\u00e1p,
\n\u00dd l\u00e0m ch\u1ee7, \u00fd t\u1ea1o;
\nN\u1ebfu v\u1edbi \u00fd \u00f4 nhi\u1ec5m,
\nN\u00f3i l\u00ean hay h\u00e0nh \u0111\u1ed9ng,
\nKh\u1ed5 n\u00e3o b\u01b0\u1edbc theo sau,
\nNh\u01b0 xe, ch\u00e2n v\u1eadt k\u00e9o “.<\/p>\n

2. “\u00dd d\u1eabn \u0111\u1ea7u c\u00e1c ph\u00e1p,
\n\u00dd l\u00e0m ch\u1ee7, \u00fd t\u1ea1o,
\nN\u1ebfu v\u1edbi \u00fd thanh t\u1ecbnh,
\nN\u00f3i l\u00ean hay h\u00e0nh \u0111\u1ed9ng,
\nAn l\u1ea1c b\u01b0\u1edbc theo sau,
\nNh\u01b0 b\u00f3ng, kh\u00f4ng r\u1eddi h\u00ecnh “.<\/p>\n

3. “N\u00f3 m\u1eafng t\u00f4i, \u0111\u00e1nh t\u00f4i,
\nN\u00f3 th\u1eafng t\u00f4i, c\u01b0\u1edbp t\u00f4i ”
\nAi \u00f4m hi\u1ec1m h\u1eadn \u1ea5y,
\nH\u1eadn th\u00f9 kh\u00f4ng th\u1ec3 ngu\u00f4i.<\/p>\n

4. “N\u00f3 m\u1eafng t\u00f4i, \u0111\u00e1nh t\u00f4i,
\nN\u00f3 th\u1eafng t\u00f4i, c\u01b0\u1edbp t\u00f4i, ”
\nKh\u00f4ng \u00f4m hi\u1ec1m h\u1eadn \u1ea5y,
\nH\u1eadn th\u00f9 \u0111\u01b0\u1ee3c t\u1ef1 ngu\u00f4i.<\/p>\n

5. “V\u1edbi h\u1eadn di\u1ec7t h\u1eadn th\u00f9,
\n\u00d0\u1eddi n\u00e0y kh\u00f4ng c\u00f3 \u0111\u01b0\u1ee3c.
\nKh\u00f4ng h\u1eadn di\u1ec7t h\u1eadn th\u00f9,
\nL\u00e0 \u0111\u1ecbnh lu\u1eadt ng\u00e0n thu “.<\/p>\n

6. “Ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng hi\u1ec3u bi\u1ebft,
\nCh\u00fang ta \u0111\u00e2y b\u1ecb h\u1ea1i.
\nCh\u1ed7 \u1ea5y, ai bi\u1ebft \u0111\u01b0\u1ee3c
\nTranh lu\u1eadn \u0111\u01b0\u1ee3c l\u1eafng \u00eam.”<\/p>\n

7. “Ai s\u1ed1ng nh\u00ecn t\u1ecbnh t\u01b0\u1edbng,
\nkh\u00f4ng h\u1ed9 tr\u00ec c\u00e1c c\u0103n,
\n\u0103n u\u1ed1ng thi\u1ebfu ti\u1ebft \u0111\u1ed9,
\nbi\u1ebfng nh\u00e1c, ch\u1eb3ng tinh c\u1ea7n.
\nMa uy hi\u1ebfp k\u1ebb \u1ea5y,
\nnh\u01b0 c\u00e2y y\u1ebfu tr\u01b0\u1edbc gi\u00f3 “.<\/p>\n

8. “Ai s\u1ed1ng qu\u00e1n b\u1ea5t t\u1ecbnh,
\nKh\u00e9o h\u1ed9 tr\u00ec c\u00e1c c\u0103n,
\n\u0103n u\u1ed1ng c\u00f3 ti\u1ebft \u0111\u1ed9,
\nc\u00f3 l\u00f2ng tin, tinh c\u1ea7n,
\nMa kh\u00f4ng uy hi\u1ebfp \u0111\u01b0\u1ee3c,
\nNh\u01b0 n\u00fai \u0111\u00e1, tr\u01b0\u1edbc gi\u00f3”<\/p>\n

9. “Ai m\u1eb7c \u00e1o c\u00e0 sa,
\nt\u00e2m ch\u01b0a r\u1eddi u\u1ebf tr\u01b0\u1ee3c,
\nkh\u00f4ng t\u1ef1 ch\u1ebf, kh\u00f4ng th\u1ef1c,
\nkh\u00f4ng x\u1ee9ng \u00e1o c\u00e0 sa “.<\/p>\n

10. “Ai r\u1eddi b\u1ecf u\u1ebf tr\u01b0\u1ee3c,
\ngi\u1edbi lu\u1eadt kh\u00e9o nghi\u00eam tr\u00ec,
\nt\u1ef1 ch\u1ebf, s\u1ed1ng ch\u01a1n th\u1ef1c,
\nth\u1eadt x\u1ee9ng \u00e1o c\u00e0 sa.”<\/p>\n

11. “Kh\u00f4ng ch\u00e2n, t\u01b0\u1edfng ch\u00e2n th\u1eadt,
\nCh\u00e2n th\u1eadt, th\u1ea5y kh\u00f4ng ch\u00e2n
\nH\u1ecd kh\u00f4ng \u0111\u1ea1t ch\u00e2n th\u1eadt
\nDo t\u00e0 t\u01b0 t\u00e0 h\u1ea1nh<\/p>\n

12 “Ch\u00e2n th\u1eadt, bi\u1ebft ch\u00e2n th\u1eadt,
\nKh\u00f4ng ch\u00e2n, bi\u1ebft kh\u00f4ng ch\u00e2n.
\nCh\u00fang \u0111\u1ea1t \u0111\u01b0\u1ee3c ch\u00e2n th\u1eadt,
\ndo ch\u00e1nh t\u01b0, ch\u00e1nh h\u1ea1nh.”<\/p>\n

13 “Nh\u01b0 ng\u00f4i nh\u00e0 v\u1ee5ng l\u1ee3p,
\nM\u01b0a li\u1ec1n x\u00e2m nh\u1eadp v\u00e0o.
\nC\u0169ng v\u1eady t\u00e2m kh\u00f4ng tu,
\nTham d\u1ee5c li\u1ec1n x\u00e2m nh\u1eadp.”<\/p>\n

14 “Nh\u01b0 ng\u00f4i nh\u00e0 kh\u00e9o l\u1ee3p,
\nM\u01b0a kh\u00f4ng x\u00e2m nh\u1eadp v\u00e0o.
\nC\u0169ng v\u1eady t\u00e2m kh\u00e9o tu,
\nTham d\u1ee5c kh\u00f4ng x\u00e2m nh\u1eadp.”<\/p>\n

15 “Nay s\u1ea7u, \u0111\u1eddi sau s\u1ea7u,
\nK\u1ebb \u00e1c, hai \u0111\u1eddi s\u1ea7u;
\nN\u00f3 s\u1ea7u, n\u00f3 \u01b0u n\u00e3o,
\nTh\u1ea5y nghi\u1ec7p u\u1ebf m\u00ecnh l\u00e0m.”<\/p>\n

16 “Nay vui, \u0111\u1eddi sau vui,
\nL\u00e0m ph\u01b0\u1edbc, hai \u0111\u1eddi vui.
\nNg\u01b0\u1eddi \u1ea5\u00fd vui, an vui,
\nTh\u1ea5y nghi\u1ec7p t\u1ecbnh m\u00ecnh l\u00e0m.”<\/p>\n

17 “Nay than, \u0111\u1eddi sau than,
\nK\u1ebb \u00e1c, hai \u0111\u1eddi than,
\nthan r\u1eb1ng: “Ta l\u00e0m \u00e1c ”
\n\u00d0\u1ecda c\u00f5i d\u1eef, than h\u01a1n.”<\/p>\n

18. “Nay s\u01b0\u1edbng, \u0111\u1eddi sau s\u01b0\u1edbng,
\nL\u00e0m ph\u01b0\u1edbc, hai \u0111\u1eddi s\u01b0\u1edbng.
\nM\u1eebng r\u1eb1ng: “Ta l\u00e0m thi\u1ec7n “,
\nSanh c\u00f5i l\u00e0nh, s\u01b0\u1edbng h\u01a1n.”<\/p>\n

19- “N\u1ebfu ng\u01b0\u1eddi n\u00f3i nhi\u1ec1u kinh,
\nKh\u00f4ng h\u00e0nh tr\u00ec, ph\u00f3ng d\u1eadt;
\nNh\u01b0 k\u1ebb ch\u0103n b\u00f2 ng\u01b0\u1eddi,
\nKh\u00f4ng ph\u1ea7n Sa m\u00f4n h\u1ea1nh.”<\/p>\n

20- “D\u1ea7u n\u00f3i \u00edt kinh \u0111i\u1ec3n,
\nNh\u01b0ng h\u00e0nh ph\u00e1p, t\u00f9y ph\u00e1p,
\nT\u1eeb b\u1ecf tham, s\u00e2n, si,
\nT\u1ec9nh gi\u00e1c, t\u00e2m gi\u1ea3i tho\u00e1t,
\nKh\u00f4ng ch\u1ea5p th\u1ee7 hai \u0111\u1eddi,
\nD\u1ef1 ph\u1ea7n Sa m\u00f4n h\u1ea1nh.”<\/p>\n

\n

2. Ph\u1ea9m Kh\u00f4ng Ph\u00f3ng D\u1eadt<\/strong><\/p>\n

21. “Kh\u00f4ng ph\u00f3ng d\u1eadt, \u0111\u01b0\u1eddng s\u1ed1ng,
\nPh\u00f3ng d\u1eadt l\u00e0 \u0111\u01b0\u1eddng ch\u1ebft.
\nKh\u00f4ng ph\u00f3ng d\u1eadt, kh\u00f4ng ch\u1ebft,
\nPh\u00f3ng d\u1eadt nh\u01b0 ch\u1ebft r\u1ed3i.”<\/p>\n

22. “Bi\u1ebft r\u00f5 sai bi\u1ec7t \u1ea5y,
\nNg\u01b0\u1eddi tr\u00ed kh\u00f4ng ph\u00f3ng d\u1eadt,
\nHoan h\u1ef7, kh\u00f4ng ph\u00f3ng d\u1eadt,
\nAn vui h\u1ea1nh b\u1eadc Th\u00e1nh.”<\/p>\n

23. “Ng\u01b0\u1eddi h\u1eb1ng tu thi\u1ec1n \u0111\u1ecbnh,
\nTh\u01b0\u1eddng ki\u00ean tr\u00ec tinh t\u1ea5n.
\nB\u1eadc tr\u00ed h\u01b0\u1edfng Ni\u1ebft B\u00e0n,
\n\u00c1ch an t\u1ecbnh v\u00f4 th\u01b0\u1ee3ng.”<\/p>\n

24. “N\u1ed7 l\u1ef1c, gi\u1eef ch\u00e1nh ni\u1ec7m,
\nT\u1ecbnh h\u1ea1nh, h\u00e0nh th\u1eadn tr\u1ecdng
\nT\u1ef1 \u0111i\u1ec1u, s\u1ed1ng theo ph\u00e1p,
\nAi s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt,
\nTi\u1ebfng l\u00e0nh ng\u00e0y t\u0103ng tr\u01b0\u1edfng.”<\/p>\n

25. “N\u1ed7 l\u1ef1c, kh\u00f4ng ph\u00f3ng d\u1eadt,
\nT\u1ef1 \u0111i\u1ec1u, kh\u00e9o ch\u1ebf ng\u1ef1.
\nB\u1eadc tr\u00ed x\u00e2y h\u00f2n \u0111\u1ea3o,
\nN\u01b0\u1edbc l\u1ee5t kh\u00f3 ng\u1eadp tr\u00e0n.”<\/p>\n

26. “H\u1ecd ngu si thi\u1ebfu tr\u00ed,
\nChuy\u00ean s\u1ed1ng \u0111\u1eddi ph\u00f3ng d\u1eadt.
\nNg\u01b0\u1eddi tr\u00ed, kh\u00f4ng ph\u00f3ng d\u1eadt,
\nNh\u01b0 gi\u1eef t\u00e0i s\u1ea3n qu\u00fd.”<\/p>\n

27. “Ch\u1edb s\u1ed1ng \u0111\u1eddi ph\u00f3ng d\u1eadt,
\nCh\u1edb m\u00ea say d\u1ee5c l\u1ea1c.
\nKh\u00f4ng ph\u00f3ng d\u1eadt, thi\u1ec1n \u0111\u1ecbnh,
\n\u00d0\u1ea1t \u0111\u01b0\u1ee3c an l\u1ea1c l\u1edbn.”<\/p>\n

28. “Ng\u01b0\u1eddi tr\u00ed d\u1eb9p ph\u00f3ng d\u1eadt,
\nV\u1edbi h\u1ea1nh kh\u00f4ng ph\u00f3ng d\u1eadt,
\nLeo l\u1ea7u cao tr\u00ed tu\u1ec7,
\nKh\u00f4ng s\u1ea7u, nh\u00ecn kh\u1ed5 s\u1ea7u,
\nB\u1eadc tr\u00ed \u0111\u1ee9ng n\u00fai cao,
\nNh\u00ecn k\u1ebb ngu, \u0111\u1ea5t b\u1eb1ng.”<\/p>\n

29. “Tinh c\u1ea7n gi\u1eefa ph\u00f3ng d\u1eadt,
\nT\u1ec9nh th\u1ee9c gi\u1eefa qu\u1ea7n m\u00ea.
\nNg\u01b0\u1eddi tr\u00ed nh\u01b0 ng\u1ef1a phi,
\nB\u1ecf sau con ng\u1ef1a h\u00e8n.”<\/p>\n

30. “\u00d0\u1ebf Th\u00edch kh\u00f4ng ph\u00f3ng d\u1eadt,
\n\u00d0\u1ea1t ng\u00f4i v\u1ecb Thi\u00ean ch\u1ee7.
\nKh\u00f4ng ph\u00f3ng d\u1eadt, \u0111\u01b0\u1ee3c khen;
\nPh\u00f3ng d\u1eadt, th\u01b0\u1eddng b\u1ecb tr\u00e1ch.”<\/p>\n

31. “Vui th\u00edch kh\u00f4ng ph\u00f3ng d\u1eadt,
\nT\u1ef7 kheo s\u1ee3 ph\u00f3ng d\u1eadt,
\nB\u01b0\u1edbc t\u1edbi nh\u01b0 l\u1eeda h\u1eebng,
\nThi\u00eau ki\u1ebft s\u1eed l\u1edbn nh\u1ecf.”<\/p>\n

32. “Vui th\u00edch kh\u00f4ng ph\u00f3ng d\u1eadt,
\nT\u1ef7 kheo s\u1ee3 ph\u00f3ng d\u1eadt,
\nKh\u00f4ng th\u1ec3 b\u1ecb th\u1ed1i \u0111\u1ecda,
\nNh\u1ea5t \u0111\u1ecbnh g\u1ea7n Ni\u1ebft B\u00e0n.”<\/p>\n

\n

3. Ph\u1ea9m T\u00e2m<\/strong><\/p>\n

33. “T\u00e2m ho\u1ea3ng h\u1ed1t giao \u0111\u1ed9ng,
\nKh\u00f3 h\u1ed9 tr\u00ec, kh\u00f3 nhi\u1ebfp,
\nNg\u01b0\u1eddi tr\u00ed l\u00e0m t\u00e2m th\u1eb3ng,
\nNh\u01b0 th\u1ee3 t\u00ean, l\u00e0m t\u00ean.”<\/p>\n

34. “Nh\u01b0 c\u00e1 qu\u0103ng tr\u00ean b\u1edd,
\nV\u1ea5t ra ngo\u00e0i th\u1ee7y gi\u1edbi;
\nT\u00e2m n\u00e0y v\u0169ng v\u1eaby m\u1ea1nh,
\nH\u00e3y \u0111o\u1ea1n th\u1ebf l\u1ef1c Ma.”<\/p>\n

35. “Kh\u00f3 n\u1eafm gi\u1eef, khinh \u0111\u1ed9ng,
\nTheo c\u00e1c d\u1ee5c quay cu\u1ed3ng.
\nL\u00e0nh thay, \u0111i\u1ec1u ph\u1ee5c t\u00e2m;
\nT\u00e2m \u0111i\u1ec1u, an l\u1ea1c \u0111\u1ebfn.”<\/p>\n

36. “T\u00e2m kh\u00f3 th\u1ea5y, t\u1ebf nh\u1ecb,
\nTheo c\u00e1c d\u1ee5c quay cu\u1ed3ng.
\nNg\u01b0\u1eddi tr\u00ed ph\u00f2ng h\u1ed9 t\u00e2m,
\nT\u00e2m h\u1ed9, an l\u1ea1c \u0111\u1ebfn.”<\/p>\n

37. “Ch\u1ea1y xa, s\u1ed1ng m\u1ed9t m\u00ecnh,
\nKh\u00f4ng th\u00e2n, \u1ea9n hang s\u00e2u
\nAi \u0111i\u1ec1u ph\u1ee5c \u0111\u01b0\u1ee3c t\u00e2m,
\nTho\u00e1t kh\u1ecfi Ma tr\u00f3i bu\u1ed9c”<\/p>\n

38. “Ai t\u00e2m kh\u00f4ng an tr\u00fa,
\nKh\u00f4ng bi\u1ebft ch\u00e2n di\u1ec7u ph\u00e1p,
\nT\u1ecbnh t\u00edn b\u1ecb r\u00fang \u0111\u1ed9ng,
\nTr\u00ed tu\u1ec7 kh\u00f4ng vi\u00ean th\u00e0nh.”<\/p>\n

39. “T\u00e2m kh\u00f4ng \u0111\u1ea7y tr\u00e0n d\u1ee5c,
\nT\u00e2m kh\u00f4ng (h\u1eadn) c\u00f4ng ph\u00e1,
\n\u00d0o\u1ea1n tuy\u1ec7t m\u1ecdi thi\u1ec7n \u00e1c,
\nK\u1ebb t\u1ec9nh kh\u00f4ng s\u1ee3 h\u00e3i,”<\/p>\n

40. “Bi\u1ebft th\u00e2n nh\u01b0 \u0111\u1ed3 g\u1ed1m,
\nTr\u00fa t\u00e2m nh\u01b0 th\u00e0nh tr\u00ec,
\nCh\u1ed1ng ma v\u1edbi g\u01b0\u01a1m tr\u00ed;
\nGi\u1eef chi\u1ebfn th\u1eafng kh\u00f4ng tham”<\/p>\n

41 “Kh\u00f4ng bao l\u00e2u th\u00e2n n\u00e0y,
\nS\u1ebd n\u1eb1m d\u00e0i tr\u00ean \u0111\u1ea5t,
\nB\u1ecb v\u1ea5t b\u1ecf, v\u00f4 th\u1ee9c,
\nNh\u01b0 kh\u00fac c\u00e2y v\u00f4 d\u1ee5ng.”<\/p>\n

42. “K\u1ebb th\u00f9 h\u1ea1i k\u1ebb th\u00f9,
\nOan gia h\u1ea1i oan gia,
\nKh\u00f4ng b\u1eb1ng t\u00e2m h\u01b0\u1edbng t\u00e0,
\nG\u00e2y \u00e1c cho t\u1ef1 th\u00e2n.”<\/p>\n

43. “\u00d0i\u1ec1u m\u1eb9 cha b\u00e0 con,
\nKh\u00f4ng c\u00f3 th\u1ec3 l\u00e0m \u0111\u01b0\u1ee3c
\nT\u00e2m h\u01b0\u1edbng ch\u00e1nh l\u00e0m \u0111\u01b0\u1ee3c
\nL\u00e0m \u0111\u01b0\u1ee3c t\u1ed1t \u0111\u1eb9p h\u01a1n.”<\/p>\n

\n

4. Ph\u1ea9m Hoa<\/strong><\/p>\n

44. “Ai chinh ph\u1ee5c \u0111\u1ea5t n\u00e0y
\nD\u1ea1 ma, Thi\u00ean gi\u1edbi n\u00e0y?
\nAi kh\u00e9o gi\u1ea3ng Ph\u00e1p c\u00fa,
\nNh\u01b0 ng\u01b0\u1eddi kh\u00e9o h\u00e1i hoa?”<\/p>\n

45. “H\u1eefu h\u1ecdc chinh ph\u1ee5c \u0111\u1ea5t,
\nD\u1ea1 ma, Thi\u00ean gi\u1edbi n\u00e0y.
\nH\u1eefu h\u1ecdc gi\u1ea3ng Ph\u00e1p c\u00fa,
\nNh\u01b0 ng\u01b0\u1eddi kh\u00e9o h\u00e1i hoa.”<\/p>\n

46. “Bi\u1ebft th\u00e2n nh\u01b0 b\u1ecdt n\u01b0\u1edbc,
\nNg\u1ed9 th\u00e2n l\u00e0 nh\u01b0 huy\u1ec5n,
\nB\u1ebb t\u00ean hoa c\u1ee7a ma,
\nV\u01b0\u1ee3t t\u1ea7m m\u1eaft th\u1ea7n ch\u1ebft.”<\/p>\n

47. “Ng\u01b0\u1eddi nh\u1eb7t c\u00e1c lo\u1ea1i hoa,
\n\u00dd \u0111\u1eafm say, tham nhi\u1ec5m,
\nB\u1ecb th\u1ea7n ch\u1ebft mang \u0111i,
\nNh\u01b0 l\u1ee5t tr\u00f4i l\u00e0ng ng\u1ee7.”<\/p>\n

48.Ng\u01b0\u1eddi nh\u1eb7t c\u00e1c lo\u1ea1i hoa,
\n\u00dd \u0111\u1eafm say tham nhi\u1ec5m,
\nC\u00e1c d\u1ee5c ch\u01b0a th\u1ecfa m\u00e3n,
\n\u00d0\u00e3 b\u1ecb ch\u1ebft chinh ph\u1ee5c.”<\/p>\n

49. “Nh\u01b0 ong \u0111\u1ebfn v\u1edbi hoa,
\nKh\u00f4ng h\u1ea1i s\u1eafc v\u00e0 h\u01b0\u01a1ng,
\nChe ch\u1edf hoa, l\u1ea5y nh\u1ee5y.
\nB\u1eadc Th\u00e1nh \u0111i v\u00e0o l\u00e0ng “.<\/p>\n

50. “Kh\u00f4ng n\u00ean nh\u00ecn l\u1ed7i ng\u01b0\u1eddi,
\nNg\u01b0\u1eddi l\u00e0m hay kh\u00f4ng l\u00e0m.
\nN\u00ean nh\u00ecn t\u1ef1 ch\u00ednh m\u00ecnh.
\nC\u00f3 l\u00e0m hay kh\u00f4ng l\u00e0m.”<\/p>\n

51. “Nh\u01b0 b\u00f4ng hoa t\u01b0\u01a1i \u0111\u1eb9p,
\nC\u00f3 s\u1eafc nh\u01b0ng kh\u00f4ng h\u01b0\u01a1ng.
\nC\u0169ng v\u1eady, l\u1eddi kh\u00e9o n\u00f3i,
\nKh\u00f4ng l\u00e0m, kh\u00f4ng k\u1ebft qu\u1ea3.”<\/p>\n

52. “Nh\u01b0 b\u00f4ng hoa t\u01b0\u01a1i \u0111\u1eb9p,
\nC\u00f3 s\u1eafc l\u1ea1i th\u00eam h\u01b0\u01a1ng;
\nC\u0169ng v\u1eady, l\u1eddi kh\u00e9o n\u00f3i,
\nC\u00f3 l\u00e0m, c\u00f3 k\u1ebft qu\u1ea3.”<\/p>\n

53. “Nh\u01b0 t\u1eeb m\u1ed9t \u0111\u1ed1ng hoa,
\nNhi\u1ec1u tr\u00e0ng hoa \u0111\u01b0\u1ee3c l\u00e0m.
\nC\u0169ng v\u1eady, th\u00e2n sanh t\u1eed,
\nPh\u1ea3i l\u00e0m nhi\u1ec1u vi\u1ec7c l\u00e0nh.”<\/p>\n

54. “H\u01b0\u01a1ng c\u00e1c lo\u1ea1i hoa th\u01a1m
\nKh\u00f4ng ng\u01b0\u1ee3c bay chi\u1ec1u gi\u00f3
\nNh\u01b0ng h\u01b0\u01a1ng ng\u01b0\u1eddi \u0111\u1ee9c h\u1ea1nh
\nNg\u01b0\u1ee3c gi\u00f3 kh\u1eafp tung bay
\nCh\u1ec9 c\u00f3 b\u1eadc ch\u00e2n nh\u00e2n
\nT\u1ecfa kh\u1eafp m\u1ecdi ph\u01b0\u01a1ng tr\u1eddi.”<\/p>\n

55. “Hoa chi\u00ean \u0111\u00e0n, gi\u00e0 la,
\nHoa sen, hoa v\u0169 qu\u00fd,
\nGi\u1eefa nh\u1eefng h\u01b0\u01a1ng hoa \u1ea5y,
\nGi\u1edbi h\u01b0\u01a1ng l\u00e0 v\u00f4 th\u01b0\u1ee3ng.”<\/p>\n

56. “\u00cdt gi\u00e1 tr\u1ecb h\u01b0\u01a1ng n\u00e0y,
\nH\u01b0\u01a1ng gi\u00e0 la, chi\u00ean \u0111\u00e0n;
\nCh\u1ec9 h\u01b0\u01a1ng ng\u01b0\u1eddi \u0111\u1ee9c h\u1ea1nh,
\nT\u1ed1i th\u01b0\u1ee3ng t\u1ecfa Thi\u00ean gi\u1edbi.”<\/p>\n

57. “Nh\u01b0ng ai c\u00f3 gi\u1edbi h\u1ea1nh,
\nAn tr\u00fa kh\u00f4ng ph\u00f3ng d\u1eadt,
\nCh\u00e1nh tr\u00ed, ch\u01a1n gi\u1ea3i tho\u00e1t,
\n\u00c1c ma kh\u00f4ng th\u1ea5y \u0111\u01b0\u1eddng.”<\/p>\n

58. “Nh\u01b0 gi\u1eefa \u0111\u1ed1ng r\u00e1c nh\u1edbp,
\nQu\u0103ng b\u1ecf tr\u00ean \u0111\u01b0\u1eddng l\u1edbn,
\nCh\u1ed7 \u1ea5y hoa sen n\u1edf,
\nTh\u01a1m s\u1ea1ch, \u0111\u1eb9p \u00fd ng\u01b0\u1eddi.”<\/p>\n

59. “C\u0169ng v\u1eady gi\u1eefa qu\u1ea7n sanh,
\nU\u1ebf nhi\u1ec5m, m\u00f9, ph\u00e0m t\u1ee5c,
\n\u00d0\u1ec7 t\u1eed b\u1eadc Ch\u00e1nh Gi\u00e1c,
\nS\u00e1ng ng\u1eddi v\u1edbi Tu\u1ec7 Tr\u00ed.”<\/p>\n

\n

5. Ph\u1ea9m Ngu<\/strong><\/p>\n

60. “\u00d0\u00eam d\u00e0i cho k\u1ebb th\u1ee9c,
\n\u00d0\u01b0\u1eddng d\u00e0i cho k\u1ebb m\u1ec7t,
\nLu\u00e2n h\u1ed3i d\u00e0i, k\u1ebb ngu,
\nKh\u00f4ng bi\u1ebft ch\u01a1n di\u1ec7u ph\u00e1p.”<\/p>\n

61. “T\u00ecm kh\u00f4ng \u0111\u01b0\u1ee3c b\u1ea1n \u0111\u01b0\u1eddng,
\nH\u01a1n m\u00ecnh hay b\u1eb1ng m\u00ecnh,
\nTh\u00e0 quy\u1ebft s\u1ed1ng m\u1ed9t m\u00ecnh,
\nKh\u00f4ng b\u00e8 b\u1ea1n k\u1ebb ngu.”<\/p>\n

62. “Con t\u00f4i, t\u00e0i s\u1ea3n t\u00f4i,
\nNg\u01b0\u1eddi ngu sanh \u01b0u n\u00e3o,
\nT\u1ef1 ta, ta kh\u00f4ng c\u00f3,
\nCon \u0111\u00e2u, t\u00e0i s\u1ea3n \u0111\u00e2u.”<\/p>\n

63. “Ng\u01b0\u1eddi ngu ngh\u0129 m\u00ecnh ngu,
\nNh\u1edd v\u1eady th\u00e0nh c\u00f3 tr\u00ed.
\nNg\u01b0\u1eddi ngu t\u01b0\u1edfng c\u00f3 tr\u00ed,
\nTh\u1eadt x\u1ee9ng g\u1ecdi ch\u00ed ngu.”<\/p>\n

64. “Ng\u01b0\u1eddi ngu, d\u1ea7u tr\u1ecdn \u0111\u1eddi,
\nTh\u00e2n c\u1eadn ng\u01b0\u1eddi c\u00f3 tr\u00ed,
\nKh\u00f4ng bi\u1ebft \u0111\u01b0\u1ee3c Ch\u00e1nh ph\u00e1p,
\nNh\u01b0 mu\u1ed7ng v\u1edbi v\u1ecb canh.”<\/p>\n

65. “Ng\u01b0\u1eddi tr\u00ed, d\u1ea7u m\u1ed9t kh\u1eafc,
\nTh\u00e2n c\u1eadn ng\u01b0\u1eddi c\u00f3 tr\u00ed,
\nBi\u1ebft ngay ch\u00e2n di\u1ec7u ph\u00e1p,
\nNh\u01b0 l\u01b0\u1ee1i v\u1edbi v\u1ecb canh.”<\/p>\n

66. “Ng\u01b0\u1eddi ngu si thi\u1ebfu tr\u00ed,
\nT\u1ef1 ng\u00e3 th\u00e0nh k\u1ebb th\u00f9.
\nL\u00e0m c\u00e1c nghi\u1ec7p kh\u00f4ng thi\u1ec7n,
\nPh\u1ea3i ch\u1ecbu qu\u1ea3 \u0111\u1eafng cay.”<\/p>\n

67. “Nghi\u1ec7p l\u00e0m kh\u00f4ng ch\u00e1nh thi\u1ec7n,
\nL\u00e0m r\u1ed3i sanh \u0103n n\u0103n,
\nM\u1eb7t nhu\u1ed1m l\u1ec7, kh\u00f3c than,
\nL\u00e3nh ch\u1ecbu qu\u1ea3 d\u1ecb th\u1ee5c.”<\/p>\n

68. “V\u00e0 nghi\u1ec7p l\u00e0m ch\u00e1nh thi\u1ec7n,
\nL\u00e0m r\u1ed3i kh\u00f4ng \u0103n n\u0103n,
\nHoan h\u1ef7, \u00fd \u0111\u1eb9p l\u00f2ng,
\nH\u01b0\u1edfng th\u1ecd qu\u1ea3 d\u1ecb th\u1ee5c.”<\/p>\n

69. “Ng\u01b0\u1eddi ngu ngh\u0129 l\u00e0 ng\u1ecdt,
\nKhi \u00e1c ch\u01b0a ch\u00edn mu\u1ed3i;
\n\u00c1c nghi\u1ec7p ch\u00edn mu\u1ed3i r\u1ed3i,
\nNg\u01b0\u1eddi ngu ch\u1ecbu kh\u1ed5 \u0111au.”<\/p>\n

70. “Th\u00e1ng th\u00e1ng v\u1edbi ng\u1ecdn c\u1ecf,
\nNg\u01b0\u1eddi ngu c\u00f3 \u0103n u\u1ed1ng
\nKh\u00f4ng b\u1eb1ng ph\u1ea7n m\u01b0\u1eddi s\u00e1u
\nNg\u01b0\u1eddi hi\u1ec3u ph\u00e1p h\u1eefu vi.”<\/p>\n

71. “Nghi\u1ec7p \u00e1c \u0111\u00e3 \u0111\u01b0\u1ee3c l\u00e0m,
\nNh\u01b0 s\u1eefa, kh\u00f4ng \u0111\u00f4ng ngay,
\nCh\u00e1y ng\u1ea7m theo k\u1ebb ngu,
\nNh\u01b0 l\u1eeda tro che \u0111\u1eady.”<\/p>\n

72. “T\u1ef1 n\u00f3 ch\u1ecbu b\u1ea5t h\u1ea1nh,
\nKhi danh \u0111\u1ebfn k\u1ebb ngu.
\nV\u1eadn may b\u1ecb t\u1ed5n h\u1ea1i,
\n\u00d0\u1ea7u n\u00f3 b\u1ecb n\u00e1t tan.”<\/p>\n

73. “\u01afa danh kh\u00f4ng t\u01b0\u01a1ng x\u1ee9ng,
\nMu\u1ed1n ng\u1ed3i tr\u01b0\u1edbc t\u1ef7 kheo,
\n\u01afa quy\u1ec1n t\u1ea1i t\u1ecbnh x\u00e1,
\nMu\u1ed1n m\u1ecdi ng\u01b0\u1eddi l\u1ec5 k\u00ednh.”<\/p>\n

74. “Mong c\u1ea3 hai t\u0103ng, t\u1ee5c,
\nNgh\u0129 r\u1eb1ng (ch\u00ednh ta l\u00e0m).
\nTrong m\u1ecdi vi\u1ec7c l\u1edbn nh\u1ecf,
\nPh\u1ea3i theo m\u1ec7nh l\u1ec7nh ta ”
\nNg\u01b0\u1eddi ngu ngh\u0129 nh\u01b0 v\u1eady
\nD\u1ee5c v\u00e0 m\u1ea1n t\u0103ng tr\u01b0\u1edfng.<\/p>\n

75. “Kh\u00e1c thay duy\u00ean th\u1ebf l\u1ee3i,
\nKh\u00e1c thay \u0111\u01b0\u1eddng Ni\u1ebft B\u00e0n.
\nT\u1ef7 kheo, \u0111\u1ec7 t\u1eed Ph\u1eadt,
\nH\u00e3y nh\u01b0 v\u1eady th\u1eafng tri.
\nCh\u1edb \u01b0a th\u00edch cung k\u00ednh,
\nH\u00e3y tu h\u1ea1nh vi\u1ec5n ly.”<\/p>\n

\n

6. Ph\u1ea9m Hi\u1ec1n Tr\u00ed<\/strong><\/p>\n

76. “N\u1ebfu th\u1ea5y b\u1eadc hi\u1ec1n tr\u00ed,
\nCh\u1ec9 l\u1ed7i v\u00e0 khi\u1ec3n tr\u00e1ch,
\nNh\u01b0 ch\u1ec9 ch\u1ed7 ch\u00f4n v\u00e0ng
\nH\u00e3y th\u00e2n c\u1eadn ng\u01b0\u1eddi tr\u00ed!
\nTh\u00e2n c\u1eadn ng\u01b0\u1eddi nh\u01b0 v\u1eady,
\nCh\u1ec9 t\u1ed1t h\u01a1n, kh\u00f4ng x\u1ea5u.”<\/p>\n

77. “Nh\u1eefng ng\u01b0\u1eddi hay khuy\u00ean d\u1ea1y,
\nNg\u0103n ng\u01b0\u1eddi kh\u00e1c l\u00e0m \u00e1c,
\n\u00d0\u01b0\u1ee3c ng\u01b0\u1eddi hi\u1ec1n k\u00ednh y\u00eau,
\nB\u1ecb ng\u01b0\u1eddi \u00e1c kh\u00f4ng th\u00edch.”<\/p>\n

78. “Ch\u1edb th\u00e2n v\u1edbi b\u1ea1n \u00e1c,
\nCh\u1edb th\u00e2n k\u1ebb ti\u1ec3u nh\u00e2n.
\nH\u00e3y th\u00e2n ng\u01b0\u1eddi b\u1ea1n l\u00e0nh,
\nH\u00e3y th\u00e2n b\u1eadc th\u01b0\u1ee3ng nh\u00e2n.”<\/p>\n

79. “Ph\u00e1p h\u1ef7 \u0111em an l\u1ea1c,
\nV\u1edbi t\u00e2m t\u01b0 thu\u1ea7n t\u1ecbnh;
\nNg\u01b0\u1eddi tr\u00ed th\u01b0\u1eddng hoan h\u1ef7,
\nV\u1edbi ph\u00e1p b\u1eadc Th\u00e1nh thuy\u1ebft.”<\/p>\n

80. “Ng\u01b0\u1eddi tr\u1ecb th\u1ee7y d\u1eabn n\u01b0\u1edbc,
\nK\u1ebb l\u00e0m t\u00ean n\u1eafn t\u00ean,
\nNg\u01b0\u1eddi th\u1ee3 m\u1ed9c u\u1ed1n g\u1ed7,
\nB\u1eadc tr\u00ed nhi\u1ebfp t\u1ef1 th\u00e2n.”<\/p>\n

81. “Nh\u01b0 \u0111\u00e1 t\u1ea3ng ki\u00ean c\u1ed1,
\nKh\u00f4ng gi\u00f3 n\u00e0o giao \u0111\u1ed9ng,
\nC\u0169ng v\u1eady, gi\u1eefa khen ch\u00ea,
\nNg\u01b0\u1eddi tr\u00ed kh\u00f4ng giao \u0111\u1ed9ng.”<\/p>\n

82. “Nh\u01b0 h\u1ed3 n\u01b0\u1edbc s\u00e2u th\u1eb3m,
\nTrong s\u00e1ng, kh\u00f4ng khu\u1ea5y \u0111\u1ee5c,
\nC\u0169ng v\u1eady, nghe ch\u00e1nh ph\u00e1p,
\nNg\u01b0\u1eddi tr\u00ed h\u01b0\u1edfng t\u1ecbnh l\u1ea1c.”<\/p>\n

83. “Ng\u01b0\u1eddi hi\u1ec1n b\u1ecf t\u1ea5t c\u1ea3,
\nNg\u01b0\u1eddi l\u00e0nh kh\u00f4ng b\u00e0n d\u1ee5c,
\nD\u1ea7u c\u1ea3m th\u1ecd l\u1ea1c kh\u1ed5,
\nB\u1eadc tr\u00ed kh\u00f4ng vui bu\u1ed3n.”<\/p>\n

84. “Kh\u00f4ng v\u00ec m\u00ecnh, v\u00ec ng\u01b0\u1eddi.
\nKh\u00f4ng c\u1ea7u \u0111\u01b0\u1ee3c con c\u00e1i,
\nKh\u00f4ng t\u00e0i s\u1ea3n qu\u1ed1c \u0111\u1ed9,
\nKh\u00f4ng c\u1ea7u m\u00ecnh th\u00e0nh t\u1ef1u,
\nV\u1edbi vi\u1ec7c l\u00e0m phi ph\u00e1p.
\nV\u1ecb \u1ea5y th\u1eadt tr\u00ec gi\u1edbi,
\nC\u00f3 tr\u00ed tu\u1ec7, \u0111\u00fang ph\u00e1p.”<\/p>\n

85. “\u00cdt ng\u01b0\u1eddi gi\u1eefa nh\u00e2n lo\u1ea1i,
\n\u00d0\u1ebfn \u0111\u01b0\u1ee3c b\u1edd b\u00ean kia
\nC\u00f2n s\u1ed1 ng\u01b0\u1eddi c\u00f2n l\u1ea1i,
\nXu\u00f4i ng\u01b0\u1ee3c ch\u1ea1y b\u1edd n\u00e0y.”<\/p>\n

86. “Nh\u1eefng ai h\u00e0nh tr\u00ec ph\u00e1p,
\nTheo ch\u00e1nh ph\u00e1p kh\u00e9o d\u1ea1y,
\nS\u1ebd \u0111\u1ebfn b\u1edd b\u00ean kia,
\nV\u01b0\u1ee3t ma l\u1ef1c kh\u00f3 tho\u00e1t.”<\/p>\n

87.K\u1ebb tr\u00ed b\u1ecf ph\u00e1p \u0111en,
\nTu t\u1eadp theo ph\u00e1p tr\u1eafng.
\nB\u1ecf nh\u00e0, s\u1ed1ng kh\u00f4ng nh\u00e0,
\nS\u1ed1ng vi\u1ec5n ly kh\u1ed5 l\u1ea1c.”<\/p>\n

88. “H\u00e3y c\u1ea7u vui Ni\u1ebft B\u00e0n,
\nB\u1ecf d\u1ee5c, kh\u00f4ng s\u1edf h\u1eefu,
\nK\u1ebb tr\u00ed t\u1ef1 r\u1eeda s\u1ea1ch,
\nC\u1ea5u u\u1ebf t\u1eeb n\u1ed9i t\u00e2m.”<\/p>\n

89. “Nh\u1eefng ai v\u1edbi ch\u00e1nh t\u00e2m,
\nKh\u00e9o tu t\u1eadp gi\u00e1c chi,
\nT\u1eeb b\u1ecf m\u1ecdi \u00e1i nhi\u1ec5m,
\nHoan h\u1ef7 kh\u00f4ng ch\u1ea5p th\u1ee7.
\nKh\u00f4ng l\u1eadu ho\u1eb7c, s\u00e1ng ch\u00f3i,
\nS\u1ed1ng t\u1ecbch t\u1ecbnh \u1edf \u0111\u1eddi.”<\/p>\n

\n

7. Ph\u1ea9m A-La-H\u00e1n<\/strong><\/p>\n

90. “\u00d0\u00edch \u0111\u00e3 \u0111\u1ebfn, kh\u00f4ng s\u1ea7u,
\nGi\u1ea3i tho\u00e1t ngo\u00e0i t\u1ea5t c\u1ea3,
\n\u00d0o\u1ea1n tr\u1eeb m\u1ecdi bu\u1ed9c r\u00e0ng,
\nV\u1ecb \u1ea5y kh\u00f4ng nhi\u1ec7t n\u00e3o.”<\/p>\n

91. “T\u1ef1 s\u00e1ch t\u1ea5n, ch\u00e1nh ni\u1ec7m,
\nKh\u00f4ng th\u00edch c\u01b0 x\u00e1 n\u00e0o,
\nNh\u01b0 ng\u1ed7ng tr\u1eddi r\u1eddi ao,
\nB\u1ecf sau m\u1ecdi tr\u00fa \u1ea9n.”<\/p>\n

92. “T\u00e0i s\u1ea3n kh\u00f4ng ch\u1ea5t ch\u1ee9a,
\n\u0102n u\u1ed1ng bi\u1ebft li\u1ec5u tri,
\nT\u1ef1 t\u1ea1i trong h\u00e0nh x\u1ee9,
\n“Kh\u00f4ng v\u00f4 t\u01b0\u1edbng, gi\u1ea3i tho\u00e1t, ”
\nNh\u01b0 chim gi\u1eefa h\u01b0 kh\u00f4ng,
\nH\u01b0\u1edbng ch\u00fang \u0111i kh\u00f3 t\u00ecm.”<\/p>\n

93. “Ai l\u1eadu ho\u1eb7c \u0111o\u1ea1n s\u1ea1ch,
\n\u0102n u\u1ed1ng kh\u00f4ng tham \u0111\u1eafm,
\nT\u1ef1 t\u1ea1i trong h\u00e0nh x\u1ee9,
\n“Kh\u00f4ng, v\u00f4 t\u01b0\u1edbng gi\u1ea3i tho\u00e1t. ”
\nNh\u01b0 chim gi\u1eefa h\u01b0 kh\u00f4ng,
\nD\u1ea5u ch\u00e2n th\u1eadt kh\u00f3 t\u00ecm. “<\/p>\n

94. “Ai nhi\u1ebfp ph\u1ee5c c\u00e1c c\u0103n,
\nNh\u01b0 \u0111\u00e1nh xe \u0111i\u1ec1u ng\u1ef1,
\nM\u1ea1n tr\u1eeb, l\u1eadu ho\u1eb7c d\u1ee9t,
\nNg\u01b0\u1eddi v\u1eady, Ch\u01b0 Thi\u00ean m\u1ebfn.”<\/p>\n

95. “Nh\u01b0 \u0111\u1ea5t, kh\u00f4ng hi\u1ec1m h\u1eadn,
\nNh\u01b0 c\u1ed9t tr\u1ee5, ki\u00ean tr\u00ec,
\nNh\u01b0 h\u1ed3, kh\u00f4ng b\u00f9n nh\u01a1,
\nKh\u00f4ng lu\u00e2n h\u1ed3i, v\u1ecb \u1ea5y.”<\/p>\n

96. “Ng\u01b0\u1eddi t\u00e2m \u00fd an t\u1ecbnh,
\nL\u1eddi an, nghi\u1ec7p c\u0169ng an,
\nCh\u00e1nh tr\u00ed, ch\u01a1n gi\u1ea3i tho\u00e1t,
\nT\u1ecbnh l\u1ea1c l\u00e0 v\u1ecb \u1ea5y.”<\/p>\n

97. “Kh\u00f4ng tin, hi\u1ec3u v\u00f4 vi.
\nNg\u01b0\u1eddi c\u1eaft m\u1ecdi h\u1ec7 l\u1ee5y
\nC\u01a1 h\u1ed9i t\u1eadn, x\u1ea3 ly
\nV\u1ecb \u1ea5y th\u1eadt t\u1ed1i th\u01b0\u1ee3ng.”<\/p>\n

98. “L\u00e0ng m\u1ea1c hay r\u1eebng n\u00fai
\nThung l\u0169ng hay \u0111\u1ed3i cao,
\nLa H\u00e1n tr\u00fa ch\u1ed7 n\u00e0o,
\n\u00d0\u1ea5t \u1ea5y th\u1eadt kh\u1ea3 \u00e1i “.<\/p>\n

99. “Kh\u1ea3 \u00e1i thay n\u00fai r\u1eebng,
\nCh\u1ed7 ng\u01b0\u1eddi ph\u00e0m kh\u00f4ng \u01b0a,
\nV\u1ecb ly tham \u01b0a th\u00edch,
\nV\u00ec kh\u00f4ng t\u00ecm d\u1ee5c l\u1ea1c.”<\/p>\n

\n

8. Ph\u1ea9m Ng\u00e0n<\/strong><\/p>\n

100. “D\u1ea7u n\u00f3i ng\u00e0n ng\u00e0n l\u1eddi,
\nNh\u01b0ng kh\u00f4ng g\u00ec l\u1ee3i \u00edch,
\nT\u1ed1t h\u01a1n m\u1ed9t c\u00e2u ngh\u0129a,
\nNghe xong, \u0111\u01b0\u1ee3c t\u1ecbnh l\u1ea1c.”<\/p>\n

101. “D\u1ea7u n\u00f3i ng\u00e0n c\u00e2u k\u1ec7
\nNh\u01b0ng kh\u00f4ng g\u00ec l\u1ee3i \u00edch,
\nT\u1ed1t h\u01a1n n\u00f3i m\u1ed9t c\u00e2u,
\nNghe xong, \u0111\u01b0\u1ee3c t\u1ecbnh l\u1ea1c.”<\/p>\n

102 “D\u1ea7u n\u00f3i tr\u0103m c\u00e2u k\u1ec7
\nNh\u01b0ng kh\u00f4ng g\u00ec l\u1ee3i \u00edch,
\nT\u1ed1t h\u01a1n m\u1ed9t c\u00e2u ph\u00e1p,
\nNghe xong, \u0111\u01b0\u1ee3c t\u1ecbnh l\u1ea1c.”<\/p>\n

103. “D\u1ea7u t\u1ea1i b\u00e3i chi\u1ebfn tr\u01b0\u1eddng
\nTh\u1eafng ng\u00e0n ng\u00e0n qu\u00e2n \u0111\u1ecbch,
\nT\u1ef1 th\u1eafng m\u00ecnh t\u1ed1t h\u01a1n,
\nTh\u1eadt chi\u1ebfn th\u1eafng t\u1ed1i th\u01b0\u1ee3ng.”<\/p>\n

104. “T\u1ef1 th\u1eafng, t\u1ed1t \u0111\u1eb9p h\u01a1n,
\nH\u01a1n chi\u1ebfn th\u1eafng ng\u01b0\u1eddi kh\u00e1c.
\nNg\u01b0\u1eddi kh\u00e9o \u0111i\u1ec1u ph\u1ee5c m\u00ecnh,
\nTh\u01b0\u1eddng s\u1ed1ng t\u1ef1 ch\u1ebf ng\u1ef1.”<\/p>\n

105. “D\u1ea7u Thi\u00ean Th\u1ea7n, Th\u00e1t B\u00e0,
\nD\u1ea7u Ma v\u01b0\u01a1ng, Ph\u1ea1m Thi\u00ean
\nKh\u00f4ng ai chi\u1ebfn th\u1eafng n\u1ed5i,
\nNg\u01b0\u1eddi t\u1ef1 th\u1eafng nh\u01b0 v\u1eady.”<\/p>\n

106. “Th\u00e1ng th\u00e1ng b\u1ecf ng\u00e0n v\u00e0ng,
\nT\u1ebf t\u1ef1 c\u1ea3 tr\u0103m n\u0103m,
\nCh\u1eb3ng b\u1eb1ng trong gi\u00e2y l\u00e1t,
\nC\u00fang d\u01b0\u1eddng b\u1eadc t\u1ef1 tu.
\nC\u00f9ng d\u01b0\u1eddng v\u1eady t\u1ed1t h\u01a1n,
\nH\u01a1n tr\u0103m n\u0103m t\u1ebf t\u1ef1.”<\/p>\n

107. “D\u1ea7u tr\u1ea3i m\u1ed9t tr\u0103m n\u0103m,
\nTh\u1edd l\u1eeda t\u1ea1i r\u1eebng s\u00e2u,
\nCh\u1eb3ng b\u1eb1ng trong gi\u00e2y l\u00e1t,
\nC\u00fang d\u01b0\u1eddng b\u1eadc t\u1ef1 tu.
\nC\u00fang d\u01b0\u1eddng v\u1eady t\u1ed1t h\u01a1n,
\nH\u01a1n tr\u0103m n\u0103m t\u1ebf t\u1ef1.”<\/p>\n

108. “Su\u1ed1t n\u0103m c\u00fang t\u1ebf v\u1eadt,
\n\u00d0\u1ec3 c\u1ea7u ph\u01b0\u1edbc \u1edf \u0111\u1eddi.
\nKh\u00f4ng b\u1eb1ng m\u1ed9t ph\u1ea7n t\u01b0
\nK\u00ednh l\u1ec5 b\u1eadc ch\u00e1nh tr\u1ef1c.”<\/p>\n

109. “Th\u01b0\u1eddng t\u00f4n tr\u1ecdng, k\u00ednh l\u1ec5
\nB\u1eadc k\u1ef3 l\u00e3o tr\u01b0\u1edfng th\u01b0\u1ee3ng,
\nB\u1ed1n ph\u00e1p \u0111\u01b0\u1ee3c t\u0103ng tr\u01b0\u1edfng:
\nTh\u1ecd, s\u1eafc, l\u1ea1c, s\u1ee9c m\u1ea1nh.”<\/p>\n

110.D\u1ea7u s\u1ed1ng m\u1ed9t tr\u0103m n\u0103m
\n\u00c1c gi\u1edbi, kh\u00f4ng thi\u1ec1n \u0111\u1ecbnh,
\nT\u1ed1t h\u01a1n s\u1ed1ng m\u1ed9t ng\u00e0y,
\nTr\u00ec gi\u1edbi, tu thi\u1ec1n \u0111\u1ecbnh.”<\/p>\n

111. “Ai s\u1ed1ng m\u1ed9t tr\u0103m n\u0103m,
\n\u00c1c tu\u1ec7, kh\u00f4ng thi\u1ec1n \u0111\u1ecbnh.
\nT\u1ed1t h\u01a1n s\u1ed1ng m\u1ed9t ng\u00e0y,
\nC\u00f3 tu\u1ec7, tu thi\u1ec1n \u0111\u1ecbnh.”<\/p>\n

112 “Ai s\u1ed1ng m\u1ed9t tr\u0103m n\u0103m,
\nL\u01b0\u1eddi nh\u00e1c kh\u00f4ng tinh t\u1ea5n,
\nT\u1ed1t h\u01a1n s\u1ed1ng m\u1ed9t ng\u00e0y
\nTinh t\u1ea5n t\u1eadn s\u1ee9c m\u00ecnh.”<\/p>\n

113. “Ai s\u1ed1ng m\u1ed9t tr\u0103m n\u0103m,
\nKh\u00f4ng th\u1ea5y ph\u00e1p sinh di\u1ec7t,
\nT\u1ed1t h\u01a1n s\u1ed1ng m\u1ed9t ng\u00e0y,
\nTh\u1ea5y \u0111\u01b0\u1ee3c ph\u00e1p sinh di\u1ec7t.”<\/p>\n

114. “Ai s\u1ed1ng m\u1ed9t tr\u0103m n\u0103m,
\nKh\u00f4ng th\u1ea5y c\u00e2u b\u1ea5t t\u1eed,
\nT\u1ed1t h\u01a1n s\u1ed1ng m\u1ed9t ng\u00e0y,
\nTh\u1ea5y \u0111\u01b0\u1ee3c c\u00e2u b\u1ea5t t\u1eed.”<\/p>\n

115. “Ai s\u1ed1ng m\u1ed9t tr\u0103m n\u0103m,
\nKh\u00f4ng th\u1ea5y ph\u00e1p t\u1ed1i th\u01b0\u1ee3ng,
\nT\u1ed1t h\u01a1n s\u1ed1ng m\u1ed9t ng\u00e0y,
\nTh\u1ea5y \u0111\u01b0\u1ee3c ph\u00e1p t\u1ed1i th\u01b0\u1ee3ng.”<\/p>\n

\n

9. Ph\u1ea9m \u00c1c<\/strong><\/p>\n

116. “H\u00e3y g\u1ea5p l\u00e0m \u0111i\u1ec1u l\u00e0nh,
\nNg\u0103n t\u00e2m l\u00e0m \u0111i\u1ec1u \u00e1c.
\nAi ch\u1eadm l\u00e0m vi\u1ec7c l\u00e0nh,
\n\u00dd \u01b0a th\u00edch vi\u1ec7c \u00e1c.”<\/p>\n

117. “N\u1ebfu ng\u01b0\u1eddi l\u00e0m \u0111i\u1ec1u \u00e1c,
\nCh\u1edb ti\u1ebfp t\u1ee5c l\u00e0m th\u00eam.
\nCh\u1edb \u01b0\u1edbc mu\u1ed1n \u0111i\u1ec1u \u00e1c,
\nCh\u1ee9a \u00e1c, t\u1ea5t ch\u1ecbu kh\u1ed5.”<\/p>\n

118. “N\u1ebfu ng\u01b0\u1eddi l\u00e0m \u0111i\u1ec1u thi\u1ec7n,
\nN\u00ean ti\u1ebfp t\u1ee5c l\u00e0m th\u00eam.
\nH\u00e3y \u01b0\u1edbc mu\u1ed1n \u0111i\u1ec1u thi\u1ec7n,
\nCh\u1ee9a thi\u1ec7n, \u0111\u01b0\u1ee3c an l\u1ea1c.”<\/p>\n

119. “Ng\u01b0\u1eddi \u00e1c th\u1ea5y l\u00e0 hi\u1ec1n.
\nKhi \u00e1c ch\u01b0a ch\u00edn mu\u1ed3i,
\nKhi \u00e1c nghi\u1ec7p ch\u00edn mu\u1ed3i,
\nNg\u01b0\u1eddi \u00e1c m\u1edbi th\u1ea5y \u00e1c.”<\/p>\n

120. “Ng\u01b0\u1eddi hi\u1ec1n th\u1ea5y l\u00e0 \u00e1c,
\nKhi thi\u1ec7n ch\u01b0a ch\u00edn mu\u1ed3i.
\nKhi thi\u1ec7n \u0111\u01b0\u1ee3c ch\u00edn mu\u1ed3i,
\nNg\u01b0\u1eddi hi\u1ec1n th\u1ea5y l\u00e0 thi\u1ec7n.”<\/p>\n

121. “Ch\u1edb ch\u00ea khinh \u0111i\u1ec1u \u00e1c,
\nCho r\u1eb1ng “ch\u01b0a \u0111\u1ebfn m\u00ecnh “,
\nNh\u01b0 n\u01b0\u1edbc nh\u1ecf t\u1eebng gi\u1ecdt,
\nR\u1ed3i b\u00ecnh c\u0169ng \u0111\u1ea7y tr\u00e0n.
\nNg\u01b0\u1eddi ngu ch\u1ee9a \u0111\u1ea7y \u00e1c
\nDo ch\u1ea5t ch\u1ee9a d\u1ea7n d\u1ea7n.”<\/p>\n

122. “Ch\u1edb ch\u00ea khinh \u0111i\u1ec1u thi\u1ec7n
\nCho r\u1eb1ng “Ch\u01b0a \u0111\u1ebfn m\u00ecnh, ”
\nNh\u01b0 n\u01b0\u1edbc nh\u1ecf t\u1eebng gi\u1ecdt,
\nR\u1ed3i b\u00ecnh c\u0169ng \u0111\u1ea7y tr\u00e0n.
\nNg\u01b0\u1eddi tr\u00ed ch\u1ee9a \u0111\u1ea7y thi\u1ec7n,
\nDo ch\u1ea5t ch\u1ee9a d\u1ea7n d\u1ea7n.”<\/p>\n

123. “\u00cdt b\u1ea1n \u0111\u01b0\u1eddng, nhi\u1ec1u ti\u1ec1n,
\nNg\u01b0\u1eddi bu\u00f4n tr\u00e1nh \u0111\u01b0\u1eddng hi\u1ec3m.
\nMu\u1ed1n s\u1ed1ng, tr\u00e1nh thu\u1ed1c \u0111\u1ed9c,
\nH\u00e3y tr\u00e1nh \u00e1c nh\u01b0 v\u1eady.”<\/p>\n

124. “B\u00e0n tay kh\u00f4ng th\u01b0\u01a1ng t\u00edch,
\nC\u00f3 th\u1ec3 c\u1ea7m thu\u1ed1c \u0111\u1ed9c.
\nKh\u00f4ng th\u01b0\u01a1ng t\u00edch, tr\u00e1nh \u0111\u1ed9c,
\nKh\u00f4ng l\u00e0m, kh\u00f4ng c\u00f3 \u00e1c.”<\/p>\n

125. “H\u1ea1i ng\u01b0\u1eddi kh\u00f4ng \u00e1c t\u00e2m,
\nNg\u01b0\u1eddi thanh t\u1ecbnh, kh\u00f4ng u\u1ebf,
\nT\u1ed9i \u00e1c \u0111\u1ebfn k\u1ebb ngu,
\nNh\u01b0 ng\u01b0\u1ee3c gi\u00f3 tung b\u1ee5i.”<\/p>\n

126. “M\u1ed9t s\u1ed1 sinh b\u00e0o thai,
\nK\u1ebb \u00e1c sinh \u0111\u1ecba ng\u1ee5c,
\nNg\u01b0\u1eddi thi\u1ec7n l\u00ean c\u00f5i tr\u1eddi,
\nV\u00f4 l\u1eadu ch\u1ee9ng Ni\u1ebft B\u00e0n.”<\/p>\n

127. “Kh\u00f4ng tr\u00ean tr\u1eddi, gi\u1eefa bi\u1ec3n,
\nKh\u00f4ng l\u00e1nh v\u00e0o \u0111\u1ed9ng n\u00fai,
\nKh\u00f4ng ch\u1ed7 n\u00e0o tr\u00ean \u0111\u1eddi,
\nTr\u1ed1n \u0111\u01b0\u1ee3c qu\u1ea3 \u00e1c nghi\u1ec7p.”<\/p>\n

128. “Kh\u00f4ng tr\u00ean tr\u1eddi, gi\u1eefa bi\u1ec3n,
\nKh\u00f4ng l\u00e1nh v\u00e0o \u0111\u1ed9ng n\u00fai,
\nKh\u00f4ng ch\u1ed7 n\u00e0o tr\u00ean \u0111\u1eddi,
\nTr\u1ed1n kh\u1ecfi tay th\u1ea7n ch\u1ebft.”<\/p>\n

\n

10. Ph\u1ea9m H\u00ecnh Ph\u1ea1t<\/strong><\/p>\n

129. “M\u1ecdi ng\u01b0\u1eddi s\u1ee3 h\u00ecnh ph\u1ea1t,
\nM\u1ecdi ng\u01b0\u1eddi s\u1ee3 t\u1eed vong.
\nL\u1ea5y m\u00ecnh l\u00e0m v\u00ed d\u1ee5
\nKh\u00f4ng gi\u1ebft, kh\u00f4ng b\u1ea3o gi\u1ebft.”<\/p>\n

130. “M\u1ecdi ng\u01b0\u1eddi s\u1ee3 h\u00ecnh ph\u1ea1t,
\nM\u1ecdi ng\u01b0\u1eddi th\u00edch s\u1ed1ng c\u00f2n;
\nL\u1ea5y m\u00ecnh l\u00e0m v\u00ed d\u1ee5,
\nKh\u00f4ng gi\u1ebft, kh\u00f4ng b\u1ea3o gi\u1ebft.”<\/p>\n

131. “Ch\u00fang sanh c\u1ea7u an l\u1ea1c,
\nAi d\u00f9ng tr\u01b0\u1ee3ng h\u1ea1i ng\u01b0\u1eddi,
\n\u00d0\u1ec3 t\u00ecm l\u1ea1c cho m\u00ecnh,
\n\u00d0\u1eddi sau kh\u00f4ng \u0111\u01b0\u1ee3c l\u1ea1c.”<\/p>\n

132. “Ch\u00fang sanh c\u1ea7u an l\u1ea1c,
\nKh\u00f4ng d\u00f9ng tr\u01b0\u1ee3ng h\u1ea1i ng\u01b0\u1eddi,
\n\u00d0\u1ec3 t\u00ecm l\u1ea1c cho m\u00ecnh,
\n\u00d0\u1eddi sau \u0111\u01b0\u1ee3c h\u01b0\u1edfng l\u1ea1c.”<\/p>\n

133. “Ch\u1edb n\u00f3i l\u1eddi \u00e1c \u0111\u1ed9c,
\nN\u00f3i \u00e1c, b\u1ecb n\u00f3i l\u1ea1i,
\nKh\u1ed5 thay l\u1eddi ph\u1ea9n n\u1ed9,
\n\u00d0ao tr\u01b0\u1ee3ng ph\u1ea3n ch\u1ea1m m\u00ecnh.”<\/p>\n

134. “N\u1ebfu t\u1ef1 m\u00ecnh y\u00ean l\u1eb7ng,
\nNh\u01b0 chi\u1ebfc chu\u00f4ng b\u1ecb b\u1ec3.
\nNg\u01b0\u01a1i \u0111\u00e3 ch\u1ee9ng Ni\u1ebft B\u00e0n
\nNg\u01b0\u01a1i kh\u00f4ng c\u00f2n ph\u1ea9n n\u1ed9.”<\/p>\n

135. “V\u1edbi g\u1eady ng\u01b0\u1eddi ch\u0103n b\u00f2,
\nL\u00f9a b\u00f2 ra b\u00e3i c\u1ecf;
\nC\u0169ng v\u1eady, gi\u00e0 v\u00e0 ch\u1ebft,
\nL\u00f9a ng\u01b0\u1eddi \u0111\u1ebfn m\u1ea1ng chung.”<\/p>\n

136. “Ng\u01b0\u1eddi ngu l\u00e0m \u0111i\u1ec1u \u00e1c,
\nKh\u00f4ng \u00fd th\u1ee9c vi\u1ec7c l\u00e0m.
\nDo t\u1ef1 nghi\u1ec7p, ng\u01b0\u1eddi ngu
\nB\u1ecb nung n\u1ea5u, nh\u01b0 l\u1eeda.”<\/p>\n

137. “D\u00f9ng tr\u01b0\u1ee3ng ph\u1ea1t kh\u00f4ng tr\u01b0\u1ee3ng,
\nL\u00e0m \u00e1c ng\u01b0\u1eddi kh\u00f4ng \u00e1c.
\nTrong m\u01b0\u1eddi lo\u1ea1i kh\u1ed5 \u0111au,
\nCh\u1ecbu g\u1ea5p m\u1ed9t lo\u1ea1i kh\u1ed5.”<\/p>\n

138. “Ho\u1eb7c kh\u1ed5 th\u1ecd kh\u1ed1c li\u1ec7t,
\nTh\u00e2n th\u1ec3 b\u1ecb th\u01b0\u01a1ng vong,
\nHo\u1eb7c th\u1ecd b\u1ec7nh k\u1ecbch li\u1ec7t,
\nHay lo\u1ea1n \u00fd t\u00e1n t\u00e2m.”<\/p>\n

139. “Ho\u1eb7c tai h\u1ecda t\u1eeb vua,
\nHay b\u1ecb vu tr\u1ecdng t\u1ed9i;
\nB\u00e0 con ph\u1ea3i ly t\u00e1n,
\nT\u00e0i s\u1ea3n b\u1ecb n\u00e1t tan.”<\/p>\n

140. “Ho\u1eb7c ph\u00f2ng \u1ed1c nh\u00e0 c\u1eeda
\nB\u1ecb h\u1ecfa tai thi\u00eau \u0111\u1ed1t.
\nKhi th\u00e2n ho\u1ea1i m\u1ea1ng chung,
\n\u00c1c tu\u1ec7 sanh \u0111\u1ecba ng\u1ee5c.”<\/p>\n

141. “Kh\u00f4ng ph\u1ea3i s\u1ed1ng l\u00f5a th\u1ec3
\nB\u1ec7n t\u00f3c, tro tr\u00e9t m\u00ecnh,
\nTuy\u1ec7t th\u1ef1c, l\u0103n tr\u00ean \u0111\u1ea5t,
\nS\u1ed1ng nh\u1edbp, si\u00eang ng\u1ed3i x\u1ed5m,
\nL\u00e0m con ng\u01b0\u1eddi \u0111\u01b0\u1ee3c s\u1ea1ch,
\nN\u1ebfu kh\u00f4ng tr\u1eeb nghi ho\u1eb7c.”<\/p>\n

142 “Ai s\u1ed1ng t\u1ef1 trang s\u1ee9c,
\nNh\u01b0ng an t\u1ecbnh, nhi\u1ebfp ph\u1ee5c,
\nS\u1ed1ng ki\u00ean tr\u00ec, ph\u1ea1m h\u1ea1nh,
\nKh\u00f4ng h\u1ea1i m\u1ecdi sinh linh,
\nV\u1ecb \u1ea5y l\u00e0 ph\u1ea1m ch\u00ed,
\nHay sa m\u00f4n, kh\u1ea5t s\u0129.”<\/p>\n

143. “Th\u1eadt kh\u00f3 t\u00ecm \u1edf \u0111\u1eddi,
\nNg\u01b0\u1eddi bi\u1ebft th\u1eb9n, t\u1ef1 ch\u1ebf,
\nBi\u1ebft tr\u00e1nh n\u00e9 ch\u1ec9 tr\u00edch
\nNh\u01b0 ng\u1ef1a hi\u1ec1n tr\u00e1nh roi.”<\/p>\n

144. “Nh\u01b0 ng\u1ef1a hi\u1ec1n ch\u1ea1m roi,
\nH\u00e3y nhi\u1ec7t t\u00e2m, h\u0103ng h\u00e1i,
\nV\u1edbi t\u00edn, gi\u1edbi, tinh t\u1ea5n,
\nThi\u1ec1n \u0111\u1ecbnh c\u00f9ng tr\u1ea1ch ph\u00e1p.
\nMinh h\u1ea1nh \u0111\u1ee7, ch\u00e1nh ni\u1ec7m,
\n\u00d0o\u1ea1n kh\u1ed5 n\u00e0y v\u00f4 l\u01b0\u1ee3ng.”<\/p>\n

145. “Ng\u01b0\u1eddi tr\u1ecb th\u1ee7y d\u1eabn n\u01b0\u1edbc,
\nK\u1ebb l\u00e0m t\u00ean n\u1eafn t\u00ean,
\nNg\u01b0\u1eddi th\u1ee3 m\u1ed9c u\u1ed1n v\u00e1n,
\nB\u1eadc t\u1ef1 \u0111i\u1ec1u, \u0111i\u1ec1u th\u00e2n.”<\/p>\n

\n

11. Ph\u1ea9m Gi\u00e0<\/strong><\/p>\n

146. “C\u01b0\u1eddi g\u00ec, h\u00e2n hoan g\u00ec,
\nKhi \u0111\u1eddi m\u00e3i b\u1ecb thi\u00eau?
\nB\u1ecb t\u1ed1i t\u0103m bao tr\u00f9m,
\nSao kh\u00f4ng t\u00ecm ng\u1ecdn \u0111\u00e8n?”<\/p>\n

147. “H\u00e3y xem bong b\u00f3ng \u0111\u1eb9p,
\nCh\u1ed7 ch\u1ea5t ch\u1ee9a v\u1ebft th\u01b0\u01a1ng,
\nB\u1ec7nh ho\u1ea1n nhi\u1ec1u suy t\u01b0,
\nTh\u1eadt kh\u00f4ng g\u00ec tr\u01b0\u1eddng c\u1eedu.”<\/p>\n

148. “S\u1eafc n\u00e0y b\u1ecb suy gi\u00e0,
\n\u1ed4 t\u1eadt b\u1ec7nh, m\u1ecfng manh,
\nNh\u00f3m b\u1ea5t t\u1ecbnh, \u0111\u1ed7 v\u1ee1,
\nCh\u1ebft ch\u1ea5m d\u1ee9t m\u1ea1ng s\u1ed1ng.”<\/p>\n

149. “Nh\u01b0 tr\u00e1i b\u1ea7u m\u00f9a thu,
\nB\u1ecb v\u1ea5t b\u1ecf qu\u0103ng \u0111i,
\nNh\u00f3m x\u01b0\u01a1ng tr\u1eafng b\u1ed3 c\u00e2u,
\nTh\u1ea5y ch\u00fang c\u00f2n vui g\u00ec?”<\/p>\n

150. “Th\u00e0nh n\u00e0y l\u00e0m b\u1eb1ng x\u01b0\u01a1ng,
\nQu\u00e9t t\u00f4 b\u1eb1ng th\u1ecbt m\u00e1u,
\n\u1ede \u0111\u00e2y gi\u00e0 v\u00e0 ch\u1ebft,
\nM\u1ea1n, l\u1eeba \u0111\u1ea3o ch\u1ea5t ch\u1ee9a.”<\/p>\n

151. “Xe vua \u0111\u1eb9p c\u0169ng gi\u00e0.
\nTh\u00e2n n\u00e0y r\u1ed3i s\u1ebd gi\u00e0,
\nPh\u00e1p b\u1eadc thi\u1ec7n, kh\u00f4ng gi\u00e0.
\nNh\u01b0 v\u1eady b\u1eadc ch\u00ed thi\u1ec7n
\nN\u00f3i l\u00ean cho b\u1eadc thi\u1ec7n.”<\/p>\n

152. “Ng\u01b0\u1eddi \u00edt nghe k\u00e9m h\u1ecdc,
\nL\u1edbn gi\u00e0 nh\u01b0 tr\u00e2u \u0111\u1ef1c.
\nTh\u1ecbt n\u00f3 tuy l\u1edbn l\u00ean,
\nNh\u01b0ng tu\u1ec7 kh\u00f4ng t\u0103ng tr\u01b0\u1edfng.”<\/p>\n

153. “Lang thang bao ki\u1ebfp s\u1ed1ng
\nTa t\u00ecm nh\u01b0ng ch\u1eb3ng g\u1eb7p,
\nNg\u01b0\u1eddi x\u00e2y d\u1ef1ng nh\u00e0 n\u00e0y,
\nKh\u1ed5 thay, ph\u1ea3i t\u00e1i sanh.”<\/p>\n

154. “\u00d4i! Ng\u01b0\u1eddi l\u00e0m nh\u00e0 kia
\nNay ta \u0111\u00e3 th\u1ea5y ng\u01b0\u01a1i!
\nNg\u01b0\u01a1i kh\u00f4ng l\u00e0m nh\u00e0 n\u1eefa.
\n\u00d0\u00f2n tay ng\u01b0\u01a1i b\u1ecb g\u1eaby,
\nK\u00e8o c\u1ed9t ng\u01b0\u01a1i b\u1ecb tan
\nT\u00e2m ta \u0111\u1ea1t t\u1ecbch di\u1ec7t,
\nTham \u00e1i th\u1ea3y ti\u00eau vong.”<\/p>\n

155. “L\u00fac tr\u1ebb, kh\u00f4ng ph\u1ea1m h\u1ea1nh,
\nKh\u00f4ng t\u00ecm ki\u1ebfm b\u1ea1c ti\u1ec1n.
\nNh\u01b0 c\u00f2 gi\u00e0 b\u00ean ao,
\n\u1ee6 r\u0169, kh\u00f4ng t\u00f4m c\u00e1.”<\/p>\n

156. “L\u00fac tr\u1ebb kh\u00f4ng ph\u1ea1m h\u1ea1nh,
\nKh\u00f4ng t\u00ecm ki\u1ebfm b\u1ea1c ti\u1ec1n;
\nNh\u01b0 c\u00e2y cung b\u1ecb g\u1eaby,
\nTh\u1edf than nh\u1eefng ng\u00e0y qua.”<\/p>\n

\n

12. Ph\u1ea9m T\u1ef1 Ng\u00e3<\/strong><\/p>\n

157. “N\u1ebfu bi\u1ebft y\u00eau t\u1ef1 ng\u00e3,
\nPh\u1ea3i kh\u00e9o b\u1ea3o v\u1ec7 m\u00ecnh,
\nNg\u01b0\u1eddi tr\u00ed trong ba canh,
\nPh\u1ea3i lu\u00f4n lu\u00f4n t\u1ec9nh th\u1ee9c.”<\/p>\n

158. “Tr\u01b0\u1edbc h\u1ebft t\u1ef1 \u0111\u1eb7t m\u00ecnh,
\nV\u00e0o nh\u1eefng g\u00ec th\u00edch \u0111\u00e1ng.
\nSau m\u1edbi gi\u00e1o h\u00f3a ng\u01b0\u1eddi,
\nNg\u01b0\u1eddi tr\u00ed kh\u1ecfi b\u1ecb nhi\u1ec5m.”<\/p>\n

159. “H\u00e3y t\u1ef1 l\u00e0m cho m\u00ecnh,
\nNh\u01b0 \u0111i\u1ec1u m\u00ecnh d\u1ea1y ng\u01b0\u1eddi.
\nKh\u00e9o t\u1ef1 \u0111i\u1ec1u, \u0111i\u1ec1u ng\u01b0\u1eddi,
\nKh\u00f3 thay, t\u1ef1 \u0111i\u1ec1u ph\u1ee5c!”<\/p>\n

160. “T\u1ef1 m\u00ecnh y ch\u1ec9 m\u00ecnh,
\nN\u00e0o c\u00f3 y ch\u1ec9 kh\u00e1c.
\nNh\u1edd kh\u00e9o \u0111i\u1ec1u ph\u1ee5c m\u00ecnh,
\n\u00d0\u01b0\u1ee3c y ch\u1ec9 kh\u00f3 \u0111\u01b0\u1ee3c.”<\/p>\n

161. “\u00d0i\u1ec1u \u00e1c t\u1ef1 m\u00ecnh l\u00e0m,
\nT\u1ef1 m\u00ecnh sanh, m\u00ecnh t\u1ea1o.
\nNghi\u1ec1n n\u00e1t k\u1ebb ngu si,
\nNh\u01b0 kim c\u01b0\u01a1ng, ng\u1ecdc b\u00e1u.”<\/p>\n

162. “Ph\u00e1 gi\u1edbi qu\u00e1 tr\u1ea7m tr\u1ecdng,
\nNh\u01b0 d\u00e2y leo b\u00e1m c\u00e2y
\nGieo h\u1ea1i cho t\u1ef1 th\u00e2n,
\nNh\u01b0 k\u1ebb th\u00f9 mong \u01b0\u1edbc.”<\/p>\n

163. “D\u1ec5 l\u00e0m c\u00e1c \u0111i\u1ec1u \u00e1c,
\nD\u1ec5 l\u00e0m t\u1ef1 h\u1ea1i m\u00ecnh.
\nC\u00f2n vi\u1ec7c l\u00e0nh, vi\u1ec7c t\u1ed1t,
\nTh\u1eadt t\u1ed1i th\u01b0\u1ee3ng kh\u00f3 l\u00e0m.”<\/p>\n

164. “K\u1ebb ngu si mi\u1ec7t th\u1ecb,
\nGi\u00e1o ph\u00e1p b\u1eadc La H\u00e1n,
\nB\u1eadc Th\u00e1nh, b\u1eadc ch\u00e1nh m\u1ea1ng.
\nCh\u00ednh do \u00e1c ki\u1ebfn n\u00e0y,
\nNh\u01b0 qu\u1ea3 lo\u1ea1i c\u00e2y lau
\nMang qu\u1ea3 t\u1ef1 ho\u1ea1i di\u1ec7t.”<\/p>\n

165. “T\u1ef1 m\u00ecnh, l\u00e0m \u0111i\u1ec1u \u00e1c,
\nT\u1ef1 m\u00ecnh l\u00e0m nhi\u1ec5m \u00f4,
\nT\u1ef1 m\u00ecnh kh\u00f4ng l\u00e0m \u00e1c,
\nT\u1ef1 m\u00ecnh l\u00e0m thanh t\u1ecbnh.
\nT\u1ecbnh, kh\u00f4ng t\u1ecbnh t\u1ef1 m\u00ecnh,
\nKh\u00f4ng ai thanh t\u1ecbnh ai!”<\/p>\n

166. “Ch\u1edb theo ph\u00e1p h\u1ea1 li\u1ec7t.
\nCh\u1edb s\u1ed1ng m\u1eb7c, bu\u00f4ng lung;
\nCh\u1edb tin theo t\u00e0 ki\u1ebfn,
\nCh\u1edb t\u0103ng tr\u01b0\u1edfng t\u1ee5c tr\u1ea7n.”<\/p>\n

\n

13. Ph\u1ea9m Th\u1ebf Gian<\/strong><\/p>\n

167. “D\u1ea7u l\u1ee3i ng\u01b0\u1eddi bao nhi\u00eau,
\nCh\u1edb qu\u00ean ph\u1ea7n t\u01b0 l\u1ee3i,
\nNh\u1edd th\u1eafng tr\u00ed t\u01b0 l\u1ee3i.
\nH\u00e3y chuy\u00ean t\u00e2m l\u1ee3i m\u00ecnh.”<\/p>\n

168. “N\u1ed7 l\u1ef1c, ch\u1edb ph\u00f3ng d\u1eadt!
\nH\u00e3y s\u1ed1ng theo ch\u00e1nh h\u1ea1nh;
\nNg\u01b0\u1eddi ch\u00e1nh h\u1ea1nh h\u01b0\u1edfng l\u1ea1c,
\nC\u1ea3 \u0111\u1eddi n\u00e0y, \u0111\u1eddi sau.”<\/p>\n

169. “H\u00e3y kh\u00e9o s\u1ed1ng ch\u00e1nh h\u1ea1nh,
\nCh\u1edb s\u1ed1ng theo t\u00e0 h\u1ea1nh!
\nNg\u01b0\u1eddi ch\u00e1nh h\u1ea1nh h\u01b0\u1edfng l\u1ea1c,
\nC\u1ea3 \u0111\u1eddi n\u00e0y, \u0111\u1eddi sau.”<\/p>\n

170. “H\u00e3y nh\u00ecn nh\u01b0 b\u1ecdt n\u01b0\u1edbc,
\nH\u00e3y nh\u00ecn nh\u01b0 c\u1ea3nh huy\u1ec5n!
\nQu\u00e1n nh\u00ecn \u0111\u1eddi nh\u01b0 v\u1eady,
\nTh\u1ea7n ch\u1ebft kh\u00f4ng b\u1eaft g\u1eb7p.”<\/p>\n

171. “H\u00e3y \u0111\u1ebfn nh\u00ecn \u0111\u1eddi n\u00e0y,
\nNh\u01b0 xe vua l\u1ed9ng l\u1eaby,
\nNg\u01b0\u1eddi ngu m\u1edbi tham \u0111\u1eafm,
\nK\u1ebb tr\u00ed n\u00e0o \u0111\u1eafm say.”<\/p>\n

172. “Ai s\u1ed1ng tr\u01b0\u1edbc bu\u00f4ng lung,
\nSau s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt,
\nCh\u00f3i s\u00e1ng r\u1ef1c \u0111\u1eddi n\u00e0y.
\nNh\u01b0 tr\u0103ng tho\u00e1t m\u00e2y che.”<\/p>\n

173. “Ai d\u00f9ng c\u00e1c h\u1ea1nh l\u00e0nh,
\nL\u00e0m x\u00f3a m\u1edd nghi\u1ec7p \u00e1c,
\nCh\u00f3i s\u00e1ng r\u1ef1c \u0111\u1eddi n\u00e0y,
\nNh\u01b0 tr\u0103ng tho\u00e1t m\u00e2y che.”<\/p>\n

174. “\u00d0\u1eddi n\u00e0y th\u1eadt m\u00f9 qu\u00e1ng,
\n\u00cdt k\u1ebb th\u1ea5y r\u00f5 r\u00e0ng.
\nNh\u01b0 chim tho\u00e1t kh\u1ecfi l\u01b0\u1edbi,
\nR\u1ea5t \u00edt \u0111i thi\u00ean gi\u1edbi.”<\/p>\n

175. “Nh\u01b0 chim thi\u00ean nga bay,
\nTh\u1ea7n th\u00f4ng li\u1ec7ng gi\u1eefa tr\u1eddi;
\nChi\u1ebfn th\u1eafng ma, ma qu\u00e2n,
\nK\u1ebb tr\u00ed tho\u00e1t \u0111\u1eddi n\u00e0y.”<\/p>\n

176. “Ai vi ph\u1ea1m m\u1ed9t ph\u00e1p,
\nAi n\u00f3i l\u1eddi v\u1ecdng ng\u1eef,
\nAi b\u00e1c b\u1ecf \u0111\u1eddi sau,
\nKh\u00f4ng \u00e1c n\u00e0o kh\u00f4ng l\u00e0m.”<\/p>\n

177. “Keo ki\u1ebft kh\u00f4ng sanh thi\u00ean,
\nK\u1ebb ngu gh\u00e9t b\u1ed1 th\u00ed,
\nNg\u01b0\u1eddi tr\u00ed th\u00edch b\u1ed1 th\u00ed,
\n\u00d0\u1eddi sau, \u0111\u01b0\u1ee3c h\u01b0\u1edfng l\u1ea1c.”<\/p>\n

178. “H\u01a1n th\u1ed1ng l\u00e3nh c\u00f5i \u0111\u1ea5t,
\nH\u01a1n \u0111\u01b0\u1ee3c sanh c\u00f5i tr\u1eddi,
\nH\u01a1n ch\u1ee7 tr\u00ec v\u0169 tr\u1ee5,
\nQu\u1ea3 D\u1ef1 L\u01b0u t\u1ed1i th\u1eafng.”<\/p>\n

\n

14. Ph\u1ea9m Ph\u1eadt \u00d0\u00e0<\/strong><\/p>\n

179. “V\u1ecb chi\u1ebfn th\u1eafng kh\u00f4ng b\u1ea1i,
\nV\u1ecb b\u01b0\u1edbc \u0111i tr\u00ean \u0111\u1eddi,
\nKh\u00f4ng d\u1ea5u t\u00edch chi\u1ebfn th\u1eafng,
\nPh\u1eadt gi\u1edbi r\u1ed9ng m\u00eanh m\u00f4ng,
\nAi d\u00f9ng ch\u00e2n theo d\u00f5i
\nB\u1eadc kh\u00f4ng \u0111\u1ec3 d\u1ea5u t\u00edch?”<\/p>\n

180. “Ai gi\u1ea3i t\u1ecfa l\u01b0\u1edbi tham,
\n\u00c1i ph\u01b0\u1ee3c h\u1ebft d\u1eaft d\u1eabn,
\nPh\u1eadt gi\u1edbi r\u1ed9ng m\u00eanh m\u00f4ng,
\nAi d\u00f9ng ch\u00e2n theo d\u00f5i,
\nB\u1eadc kh\u00f4ng \u0111\u1ec3 d\u1ea5u t\u00edch?”<\/p>\n

181. “Ng\u01b0\u1eddi tr\u00ed chuy\u00ean thi\u1ec1n \u0111\u1ecbnh,
\nTh\u00edch an t\u1ecbnh vi\u1ec5n ly,
\nCh\u01b0 thi\u00ean \u0111\u1ec1u \u00e1i k\u00ednh,
\nB\u1eadc ch\u00e1nh gi\u00e1c, ch\u00e1nh ni\u1ec7m.”<\/p>\n

182. “Kh\u00f3 thay, \u0111\u01b0\u1ee3c l\u00e0m ng\u01b0\u1eddi,
\nKh\u00f3 thay, \u0111\u01b0\u1ee3c s\u1ed1ng c\u00f2n,
\nKh\u00f3 thay, nghe di\u1ec7u ph\u00e1p,
\nKh\u00f3 thay, Ph\u1eadt ra \u0111\u1eddi!”<\/p>\n

183. “Kh\u00f4ng l\u00e0m m\u1ecdi \u0111i\u1ec1u \u00e1c.
\nTh\u00e0nh t\u1ef1u c\u00e1c h\u1ea1nh l\u00e0nh,
\nT\u00e2m \u00fd gi\u1eef trong s\u1ea1ch,
\nCh\u00ednh l\u1eddi ch\u01b0 Ph\u1eadt d\u1ea1y.”<\/p>\n

184. “Ch\u01b0 Ph\u1eadt th\u01b0\u1eddng gi\u1ea3ng d\u1ea1y;
\nNh\u1eabn, kh\u1ed5 h\u1ea1nh t\u1ed1i th\u01b0\u1ee3ng,
\nNi\u1ebft b\u00e0n, qu\u1ea3 t\u1ed1i th\u01b0\u1ee3ng;
\nXu\u1ea5t gia kh\u00f4ng ph\u00e1 ng\u01b0\u1eddi;
\nSa m\u00f4n kh\u00f4ng h\u1ea1i ng\u01b0\u1eddi.”<\/p>\n

185. “Kh\u00f4ng ph\u1ec9 b\u00e1ng, ph\u00e1 ho\u1ea1i,
\nH\u1ed9 tr\u00ec gi\u1edbi c\u0103n b\u1ea3n,
\n\u0102n u\u1ed1ng c\u00f3 ti\u1ebft \u0111\u1ed9,
\nS\u00e0ng t\u1ecda ch\u1ed7 nh\u00e0n t\u1ecbnh
\nChuy\u00ean ch\u00fa t\u0103ng th\u01b0\u1ee3ng t\u00e2m,
\nCh\u00ednh l\u1eddi ch\u01b0 Ph\u1eadt d\u1ea1y.”<\/p>\n

186. “D\u1ea7u m\u01b0a b\u1eb1ng ti\u1ec1n v\u00e0ng,
\nC\u00e1c d\u1ee5c kh\u00f3 th\u1ecfa m\u00e3n.
\nD\u1ee5c \u0111\u1eafng nhi\u1ec1u ng\u1ecdt \u00edt,
\nBi\u1ebft v\u1eady l\u00e0 b\u1eadc tr\u00ed.”<\/p>\n

187. “\u00d0\u1ec7 t\u1eed b\u1eadc ch\u00e1nh gi\u00e1c,
\nKh\u00f4ng t\u00ecm c\u1ea7u d\u1ee5c l\u1ea1c,
\nD\u1ea7u l\u00e0 d\u1ee5c ch\u01b0 thi\u00ean,
\nCh\u1ec9 \u01b0a th\u00edch \u00e1i di\u1ec7t.”<\/p>\n

188. “Lo\u00e0i ng\u01b0\u1eddi s\u1ee3 ho\u1ea3ng h\u1ed1t,
\nT\u00ecm nhi\u1ec1u ch\u1ed7 quy y,
\nHo\u1eb7c r\u1eebng r\u1eadm, n\u00fai non,
\nHo\u1eb7c v\u01b0\u1eddn c\u00e2y, \u0111\u1ec1n th\u00e1p.”<\/p>\n

189. “Quy y \u1ea5y kh\u00f4ng \u1ed5n,
\nKh\u00f4ng quy y t\u1ed1i th\u01b0\u1ee3ng.
\nQuy y c\u00e1c ch\u1ed7 \u1ea5y,
\nKh\u00f4ng tho\u00e1t m\u1ecdi kh\u1ed5 \u0111au?”<\/p>\n

190. “Ai quy y \u00d0\u1ee9c Ph\u1eadt,
\nCh\u00e1nh ph\u00e1p v\u00e0 ch\u01b0 t\u0103ng,
\nAi d\u00f9ng ch\u00e1nh tri ki\u1ebfn,
\nTh\u1ea5y \u0111\u01b0\u1ee3c b\u1ed1n Th\u00e1nh \u0111\u1ebf.”<\/p>\n

191. “Th\u1ea5y kh\u1ed5 v\u00e0 kh\u1ed5 t\u1eadp,
\nTh\u1ea5y s\u1ef1 kh\u1ed5 v\u01b0\u1ee3t qua,
\nTh\u1ea5y \u0111\u01b0\u1eddng Th\u00e1nh t\u00e1m ng\u00e0nh,
\n\u00d0\u01b0a \u0111\u1ebfn kh\u1ed5 n\u00e3o t\u1eadn.”<\/p>\n

192. “Th\u1eadt quy y an \u1ed5n,
\nTh\u1eadt quy y t\u1ed1i th\u01b0\u1ee3ng,
\nC\u00f3 quy y nh\u01b0 v\u1eady,
\nM\u1edbi tho\u00e1t m\u1ecdi kh\u1ed5 \u0111au.”<\/p>\n

193. “Kh\u00f3 g\u1eb7p b\u1eadc th\u00e1nh nh\u01a1n,
\nKh\u00f4ng ph\u1ea3i \u0111\u00e2u c\u0169ng c\u00f3.
\nCh\u1ed7 n\u00e0o b\u1eadc tr\u00ed sanh,
\nGia \u0111\u00ecnh t\u1ea5t an l\u1ea1c.”<\/p>\n

194. “Vui thay, Ph\u1eadt ra \u0111\u1eddi!
\nVui thay, Ph\u00e1p \u0111\u01b0\u1ee3c gi\u1ea3ng!
\nVui thay, T\u0103ng h\u00f2a h\u1ee3p!
\nH\u00f2a h\u1ee3p tu, vui thay!”<\/p>\n

195. “C\u00fang d\u01b0\u1eddng b\u1eadc \u0111\u00e1ng c\u00fang,
\nCh\u01b0 Ph\u1eadt ho\u1eb7c \u0111\u1ec7 t\u1eed,
\nC\u00e1c b\u1eadc v\u01b0\u1ee3t h\u00fd lu\u1eadn,
\n\u00d0o\u1ea1n di\u1ec7t m\u1ecdi s\u1ea7u bi.”<\/p>\n

196. “C\u00fang d\u01b0\u1eddng b\u1eadc nh\u01b0 v\u1eady,
\nT\u1ecbch t\u1ecbnh, kh\u00f4ng s\u1ee3 h\u00e3i,
\nC\u00e1c c\u00f4ng \u0111\u1ee9c nh\u01b0 v\u1eady,
\nKh\u00f4ng ai \u01b0\u1edbc l\u01b0\u1eddng \u0111\u01b0\u1ee3c.”<\/p>\n

\n

15. Ph\u1ea9m An L\u1ea1c<\/strong><\/p>\n

197. “Vui thay, ch\u00fang ta s\u1ed1ng,
\nKh\u00f4ng h\u1eadn, gi\u1eefa h\u1eadn th\u00f9!
\nGi\u1eefa nh\u1eefng ng\u01b0\u1eddi th\u00f9 h\u1eadn,
\nTa s\u1ed1ng, kh\u00f4ng h\u1eadn th\u00f9!”<\/p>\n

198. “Vui thay, ch\u00fang ta s\u1ed1ng,
\nKh\u00f4ng b\u1ec7nh, gi\u1eefa \u1ed1m \u0111au!
\nGi\u1eefa nh\u1eefng ng\u01b0\u1eddi b\u1ec7nh ho\u1ea1n,
\nTa s\u1ed1ng, kh\u00f4ng \u1ed1m \u0111au.”<\/p>\n

199. “Vui thay, ch\u00fang ta s\u1ed1ng,
\nKh\u00f4ng r\u1ed9n gi\u1eefa r\u1ed9n r\u00e0ng;
\nGi\u1eefa nh\u1eefng ng\u01b0\u1eddi r\u1ed9n r\u00e0ng,
\nTa s\u1ed1ng, kh\u00f4ng r\u1ed9n r\u00e0ng.”<\/p>\n

200. “Vui thay ch\u00fang ta s\u1ed1ng,
\nKh\u00f4ng g\u00ec, g\u1ecdi c\u1ee7a ta.
\nTa s\u1ebd h\u01b0\u1edfng h\u1ef7 l\u1ea1c,
\nNh\u01b0 ch\u01b0 thi\u00ean Quang \u00c2m.”<\/p>\n

201. “Chi\u1ebfn th\u1eafng sinh th\u00f9 o\u00e1n,
\nTh\u1ea5t b\u1ea1i ch\u1ecbu kh\u1ed5 \u0111au,
\nS\u1ed1ng t\u1ecbch t\u1ecbnh an l\u1ea1c.
\nB\u1ecf sau m\u1ecdi th\u1eafng b\u1ea1i.”<\/p>\n

202. “L\u1eeda n\u00e0o s\u00e1nh l\u1eeda tham?
\n\u00c1c n\u00e0o b\u1eb1ng s\u00e2n h\u1eadn?
\nKh\u1ed5 n\u00e0o s\u00e1nh kh\u1ed5 u\u1ea9n,
\nL\u1ea1c n\u00e0o b\u1eb1ng t\u1ecbnh l\u1ea1c.”<\/p>\n

203. “\u00d0\u00f3i \u0103n, b\u1ec7nh t\u1ed1i th\u01b0\u1ee3ng,
\nC\u00e1c h\u00e0nh, kh\u1ed5 t\u1ed1i th\u01b0\u1ee3ng,
\nHi\u1ec3u nh\u01b0 th\u1ef1c l\u00e0 v\u1eady,
\nNi\u1ebft B\u00e0n, l\u1ea1c t\u1ed1i th\u01b0\u1ee3ng.”<\/p>\n

204 “Kh\u00f4ng b\u1ec7nh, l\u1ee3i t\u1ed1i th\u01b0\u1ee3ng,
\nBi\u1ebft \u0111\u1ee7, ti\u1ec1n t\u1ed1i th\u01b0\u1ee3ng,
\nTh\u00e0nh t\u00edn \u0111\u1ed1i v\u1edbi nhau,
\nL\u00e0 b\u00e0 con t\u1ed1i th\u01b0\u1ee3ng.
\nNi\u1ebft B\u00e0n, l\u1ea1c t\u1ed1i th\u01b0\u1ee3ng.”<\/p>\n

205. “\u00d0\u00e3 n\u1ebfm v\u1ecb \u0111\u1ed9c c\u01b0,
\n\u00d0\u01b0\u1ee3c h\u01b0\u1edfng v\u1ecb nh\u00e0n t\u1ecbnh,
\nKh\u00f4ng s\u1ee3 h\u1ea3i, kh\u00f4ng \u00e1c,
\nN\u1ebfm \u0111\u01b0\u1ee3c v\u1ecb ph\u00e1p h\u1ef7.”<\/p>\n

206. “L\u00e0nh thay, th\u1ea5y th\u00e1nh nh\u00e2n,
\nS\u1ed1ng chung th\u01b0\u1eddng h\u01b0\u1edfng l\u1ea1c.
\nKh\u00f4ng th\u1ea5y nh\u1eefng ng\u01b0\u1eddi ngu,
\nTh\u01b0\u1eddng th\u01b0\u1eddng \u0111\u01b0\u1ee3c an l\u1ea1c.”<\/p>\n

207. “S\u1ed1ng chung v\u1edbi ng\u01b0\u1eddi ngu,
\nL\u00e2u d\u00e0i b\u1ecb lo bu\u1ed3n.
\nKh\u1ed5 thay g\u1ea7n ng\u01b0\u1eddi ngu,
\nNh\u01b0 th\u01b0\u1eddng s\u1ed1ng k\u1ebb th\u00f9.
\nVui thay, g\u1ea7n ng\u01b0\u1eddi tr\u00ed,
\nNh\u01b0 chung s\u1ed1ng b\u00e0 con.”<\/p>\n

208. “B\u1eadc hi\u1ec1n s\u0129, tr\u00ed tu\u1ec7
\nB\u1eadc nghe nhi\u1ec1u, tr\u00ec gi\u1edbi,
\nB\u1eadc t\u1ef1 ch\u1ebf, Th\u00e1nh nh\u00e2n;
\nH\u00e3y g\u1ea7n g\u0169i, th\u00e2n c\u1eadn
\nThi\u1ec7n nh\u00e2n, tr\u00ed gi\u1ea3 \u1ea5y,
\nNh\u01b0 tr\u0103ng theo \u0111\u01b0\u1eddng sao.”<\/p>\n

\n

16. Ph\u1ea9m H\u1ef7 \u00c1i<\/strong><\/p>\n

209. “T\u1ef1 chuy\u00ean, kh\u00f4ng \u0111\u00e1ng chuy\u00ean
\nKh\u00f4ng chuy\u00ean, vi\u1ec7c \u0111\u00e1ng chuy\u00ean.
\nB\u1ecf \u0111\u00edch, theo h\u1ef7 \u00e1i,
\nGanh t\u1ecb b\u1eadc t\u1ef1 chuy\u00ean.”<\/p>\n

210. “Ch\u1edb g\u1ea7n g\u0169i ng\u01b0\u1eddi y\u00eau,
\nTr\u1ecdn \u0111\u1eddi xa k\u1ebb gh\u00e9t.
\nY\u00eau kh\u00f4ng g\u1eb7p l\u00e0 kh\u1ed5,
\nO\u00e1n ph\u1ea3i g\u1eb7p c\u0169ng \u0111au.”<\/p>\n

211. “Do v\u1eady ch\u1edb y\u00eau ai,
\n\u00c1i bi\u1ec7t ly l\u00e0 \u00e1c;
\nNh\u1eefng ai kh\u00f4ng y\u00eau gh\u00e9t,
\nKh\u00f4ng th\u1ec3 c\u00f3 bu\u1ed9c r\u00e0ng.”<\/p>\n

212. “Do \u00e1i sinh s\u1ea7u \u01b0u,
\nDo \u00e1i sinh s\u1ee3 h\u00e3i,
\nAi tho\u00e1t kh\u1ecfi tham \u00e1i,
\nKh\u00f4ng s\u1ea7u, \u0111\u00e2u s\u1ee3 h\u00e3i?”<\/p>\n

213. “\u00c1i luy\u1ebfn sinh s\u1ea7u \u01b0u,
\n\u00c1i luy\u1ebfn sinh s\u1ee3 h\u1ea3i.
\nAi gi\u1ea3i tho\u00e1t \u00e1i luy\u1ebfn
\nKh\u00f4ng s\u1ea7u, \u0111\u00e2u s\u1ee3 h\u1ea3i?”<\/p>\n

214. “H\u1ef7 \u00e1i sinh s\u1ea7u \u01b0u,
\nH\u1ef7 \u00e1i sinh s\u1ee3 h\u00e3i.
\nAi gi\u1ea3i tho\u00e1t h\u1ef7 \u00e1i,
\nKh\u00f4ng s\u1ea7u, \u0111\u00e2u s\u1ee3 h\u00e3i?<\/p>\n

215. “D\u1ee5c \u00e1i sinh s\u1ea7u \u01b0u,
\nD\u1ee5c \u00e1i sinh s\u1ee3 h\u00e3i,
\nAi tho\u00e1t kh\u1ecfi d\u1ee5c \u00e1i,
\nKh\u00f4ng s\u1ea7u, \u0111\u00e2u s\u1ee3 h\u00e3i?”<\/p>\n

216. “Tham \u00e1i sinh s\u1ea7u \u01b0u,
\nTham \u00e1i sinh s\u1ee3 h\u00e3i.
\nAi tho\u00e1t kh\u1ecfi tham \u00e1i,
\nKh\u00f4ng s\u1ea7u, \u0111\u00e2u s\u1ee3 h\u00e3i.”<\/p>\n

217. “\u00d0\u1ee7 gi\u1edbi \u0111\u1ee9c, ch\u00e1nh ki\u1ebfn;
\nTr\u00fa ph\u00e1p, ch\u1ee9ng ch\u00e2n l\u00fd,
\nT\u1ef1 l\u00e0m c\u00f4ng vi\u1ec7c m\u00ecnh,
\n\u00d0\u01b0\u1ee3c qu\u1ea7n ch\u00fang \u00e1i k\u00ednh.”<\/p>\n

218. “\u01af\u1edbc v\u1ecdng ph\u00e1p ly ng\u00f4n
\n\u00dd c\u1ea3m x\u00fac th\u01b0\u1ee3ng qu\u1ea3
\nT\u00e2m tho\u00e1t ly \u00e1c d\u1ee5c,
\nX\u1ee9ng g\u1ecdi b\u1eadc Th\u01b0\u1ee3ng L\u01b0u.”<\/p>\n

219. “Kh\u00e1ch l\u00e2u ng\u00e0y ly h\u01b0\u01a1ng,
\nAn to\u00e0n t\u1eeb xa v\u1ec1,
\nB\u00e0 con c\u00f9ng th\u00e2n h\u1eefu,
\nH\u00e2n hoan \u0111\u00f3n ch\u00e0o m\u1eebng.”<\/p>\n

220. “C\u0169ng v\u1eady c\u00e1c ph\u01b0\u1edbc nghi\u1ec7p,
\n\u00d0\u00f3n ch\u00e0o ng\u01b0\u1eddi l\u00e0m l\u00e0nh,
\n\u00d0\u1eddi n\u00e0y \u0111\u1ebfn \u0111\u1eddi kia.
\nNh\u01b0 th\u00e2n nh\u00e2n, \u0111\u00f3n ch\u00e0o.”<\/p>\n

\n

17. Ph\u1ea9m Ph\u1eabn N\u1ed9<\/strong><\/p>\n

221. “B\u1ecf ph\u1eabn n\u1ed9, ly m\u1ea1n,
\nV\u01b0\u1ee3t qua m\u1ecdi ki\u1ebft s\u1eed,
\nKh\u00f4ng ch\u1ea5p tr\u01b0\u1edbc danh s\u1eafc.
\nKh\u1ed5 kh\u00f4ng theo v\u00f4 s\u1ea3n.”<\/p>\n

222. “Ai ch\u1eadn \u0111\u01b0\u1ee3c ph\u1eabn n\u1ed9,
\nNh\u01b0 d\u1eebng xe \u0111ang l\u0103n,
\nTa g\u1ecdi ng\u01b0\u1eddi \u0111\u00e1nh xe,
\nK\u1ebb kh\u00e1c, c\u1ea7m c\u01b0\u01a1ng h\u1edd.”<\/p>\n

223. “L\u1ea5y kh\u00f4ng gi\u1eadn th\u1eafng gi\u1eadn,
\nL\u1ea5y thi\u1ec7n th\u1eafng kh\u00f4ng thi\u1ec7n,
\nL\u1ea5y th\u00ed th\u1eafng xan tham,
\nL\u1ea5y ch\u01a1n th\u1eafng h\u01b0 ng\u1ee5y.”<\/p>\n

224. “N\u00f3i th\u1eadt, kh\u00f4ng ph\u1eabn n\u1ed9,
\nC\u1ee7a \u00edt, th\u00ed ng\u01b0\u1eddi xin,
\nNh\u1edd ba vi\u1ec7c l\u00e0nh n\u00e0y,
\nNg\u01b0\u1eddi \u0111\u1ebfn g\u1ea7n thi\u00ean gi\u1edbi.”<\/p>\n

225. “B\u1eadc hi\u1ec1n kh\u00f4ng h\u1ea1i ai,
\nTh\u00e2n th\u01b0\u1eddng \u0111\u01b0\u1ee3c ch\u1ebf ng\u1ef1,
\n\u00d0\u1ea1t \u0111\u01b0\u1ee3c c\u1ea3nh b\u1ea5t t\u1eed,
\n\u00d0\u1ebfn \u0111\u00e2y, kh\u00f4ng \u01b0u s\u1ea7u.”<\/p>\n

226. “Nh\u1eefng ng\u01b0\u1eddi th\u01b0\u1eddng gi\u00e1c t\u1ec9nh,
\nNg\u00e0y \u0111\u00eam si\u00eang tu h\u1ecdc,
\nChuy\u00ean t\u00e2m h\u01b0\u1edbng Ni\u1ebft B\u00e0n,
\nM\u1ecdi l\u1eadu ho\u1eb7c \u0111\u01b0\u1ee3c ti\u00eau.”<\/p>\n

227. “A-tu-la, n\u00ean bi\u1ebft,
\nX\u01b0a v\u1eady, nay c\u0169ng v\u1eady,
\nNg\u1ed3i im, b\u1ecb ng\u01b0\u1eddi ch\u00ea,
\nN\u00f3i nhi\u1ec1u b\u1ecb ng\u01b0\u1eddi ch\u00ea.
\nN\u00f3i v\u1eeba ph\u1ea3i, b\u1ecb ch\u00ea.
\nL\u00e0m ng\u01b0\u1eddi kh\u00f4ng b\u1ecb ch\u00ea,
\nTh\u1eadt kh\u00f3 t\u00ecm \u1edf \u0111\u1eddi.”<\/p>\n

228. “X\u01b0a, v\u1ecb lai, v\u00e0 nay,
\n\u00d0\u00e2u c\u00f3 s\u1ef1 ki\u1ec7n n\u00e0y,
\nNg\u01b0\u1eddi ho\u00e0n to\u00e0n b\u1ecb ch\u00ea,
\nNg\u01b0\u1eddi tr\u1ecdn v\u1eb9n \u0111\u01b0\u1ee3c khen.”<\/p>\n

229. “S\u00e1ng s\u00e1ng, th\u1ea9m x\u00e9t k\u1ef9.
\nB\u1eadc c\u00f3 tr\u00ed t\u00e1n th\u00e1n.
\nB\u1eadc tr\u00ed kh\u00f4ng t\u1ef3 v\u1ebft,
\n\u00d0\u1ea7y \u0111\u1ee7 gi\u1edbi \u0111\u1ecbnh tu\u1ec7.”<\/p>\n

230. “H\u1ea1nh s\u00e1ng nh\u01b0 v\u00e0ng r\u00f2ng,
\nAi d\u00e1m ch\u00ea v\u1ecb \u1ea5y?
\nCh\u01b0 thi\u00ean ph\u1ea3i khen th\u01b0\u1edfng,
\nPh\u1ea1m Thi\u00ean c\u0169ng t\u00e1n d\u01b0\u01a1ng “.<\/p>\n

231. “Gi\u1eef th\u00e2n \u0111\u1eebng ph\u1eabn n\u1ed9,
\nPh\u00f2ng th\u00e2n kh\u00e9o b\u1ea3o v\u1ec7,
\nT\u1eeb b\u1ecf th\u00e2n l\u00e0m \u00e1c,
\nV\u1edbi th\u00e2n l\u00e0m h\u1ea1nh l\u00e0nh.”<\/p>\n

232 “Gi\u1eef l\u1eddi \u0111\u1eebng ph\u1eabn n\u1ed9,
\nPh\u00f2ng l\u1eddi, kh\u00e9o b\u1ea3o v\u1ec7,
\nT\u1eeb b\u1ecf l\u1eddi th\u00f4 \u00e1c,
\nV\u1edbi l\u1eddi, n\u00f3i \u0111i\u1ec1u l\u00e0nh.”<\/p>\n

233. “Gi\u1eef \u00fd \u0111\u1eebng ph\u1eabn n\u1ed9,
\nPh\u00f2ng \u00fd, kh\u00e9o b\u1ea3o v\u1ec7,
\nT\u1eeb b\u1ecf \u00fd ngh\u0129 \u00e1c,
\nV\u1edbi \u00fd, ngh\u0129 h\u1ea1nh l\u00e0nh.\u2019<\/p>\n

234. “B\u1eadc tr\u00ed b\u1ea3o v\u1ec7 th\u00e2n,
\nB\u1ea3o v\u1ec7 lu\u00f4n l\u1eddi n\u00f3i
\nB\u1ea3o v\u1ec7 c\u1ea3 t\u00e2m t\u01b0,
\nBa nghi\u1ec7p kh\u00e9o b\u1ea3o v\u1ec7.”<\/p>\n

\n

18. Ph\u1ea9m C\u1ea5u U\u1ebf<\/strong><\/p>\n

235. “Ng\u01b0\u01a1i nay gi\u1ed1ng l\u00e1 h\u00e9o,
\nDi\u00eam s\u1ee9 \u0111ang ch\u1edd ng\u01b0\u01a1i,
\nNg\u01b0\u01a1i \u0111\u1ee9ng tr\u01b0\u1edbc c\u1eeda ch\u1ebft,
\n\u00d0\u01b0\u1eddng tr\u01b0\u1eddng thi\u1ebfu t\u01b0 l\u01b0\u01a1ng.”<\/p>\n

236. “H\u00e3y t\u1ef1 l\u00e0m h\u00f2n \u0111\u1ea3o,
\nTinh c\u1ea7n g\u1ea5p, s\u00e1ng su\u1ed1t.
\nTr\u1eeb c\u1ea5u u\u1ebf, thanh t\u1ecbnh,
\n\u00d0\u1ebfn Th\u00e1nh \u0111\u1ecba ch\u01b0 Thi\u00ean.”<\/p>\n

237. “\u00d0\u1eddi ng\u01b0\u01a1i nay s\u1eafp t\u00e0n,
\nTi\u1ebfn g\u1ea7n \u0111\u1ebfn Di\u00eam V\u01b0\u01a1ng.
\nGi\u1eefa \u0111\u01b0\u1eddng kh\u00f4ng n\u01a1i ngh\u1ec9,
\n\u00d0\u01b0\u1eddng tr\u01b0\u1eddng thi\u1ebfu t\u01b0 l\u01b0\u01a1ng.”<\/p>\n

238. “H\u00e3y t\u1ef1 l\u00e0m h\u00f2n \u0111\u1ea3o,
\nTinh c\u1ea7n g\u1ea5p s\u00e1ng su\u1ed1t.
\nTr\u1eeb c\u1ea5u u\u1ebf, thanh t\u1ecbnh,
\nCh\u1eb3ng tr\u1edf l\u1ea1i sanh gi\u00e0.”<\/p>\n

239. “B\u1eadc tr\u00ed theo tu\u1ea7n t\u1ef1.
\nT\u1eebng s\u00e1t na tr\u1eeb d\u1ea7n.
\nNh\u01b0 th\u1ee3 v\u00e0ng l\u1ecdc b\u1ee5i
\nTr\u1eeb c\u1ea5u u\u1ebf n\u01a1i m\u00ecnh.”<\/p>\n

240. “Nh\u01b0 s\u00e9t t\u1eeb s\u1eaft sanh,
\nS\u1eaft sanh l\u1ea1i \u0103n s\u1eaft,
\nC\u0169ng v\u1eady, qu\u00e1 l\u1ee3i d\u01b0\u1ee1ng
\nT\u1ef1 nghi\u1ec7p d\u1eabn c\u00f5i \u00e1c.”<\/p>\n

241. “Kh\u00f4ng t\u1ee5ng l\u00e0m nh\u1edbp kinh,
\nKh\u00f4ng \u0111\u1ee9ng d\u1eady, b\u1ea9n nh\u00e0,
\nBi\u1ebfng nh\u00e1c l\u00e0m nh\u01a1 s\u1eafc,
\nPh\u00f3ng d\u1eadt u\u1ebf ng\u01b0\u1eddi canh”<\/p>\n

242. “T\u00e0 h\u1ea1nh nh\u01a1 \u0111\u00e0n b\u00e0,
\nXan tham nh\u1edbp k\u1ebb th\u00ed,
\n\u00c1c ph\u00e1p l\u00e0 v\u1ebft nh\u01a1,
\n\u00d0\u1eddi n\u00e0y v\u00e0 \u0111\u1eddi sau.”<\/p>\n

243. “Trong h\u00e0ng c\u1ea5u u\u1ebf \u1ea5y,
\nV\u00f4 minh, nh\u01a1 t\u1ed1i th\u01b0\u1ee3ng,
\n\u00d0o\u1ea1n nh\u01a1 \u1ea5y, t\u1ef7 kheo,
\nTh\u00e0nh b\u1eadc kh\u00f4ng u\u1ebf nhi\u1ec5m.”<\/p>\n

244. “D\u1ec5 thay, s\u1ed1ng kh\u00f4ng h\u1ed5
\nS\u1ed1ng l\u1ed7 m\u00e3ng nh\u01b0 qu\u1ea1,
\nS\u1ed1ng c\u00f4ng k\u00edch hu\u00eanh hoang,
\nS\u1ed1ng li\u1ec1u l\u0129nh, nhi\u1ec5m \u00f4.”<\/p>\n

245. “Kh\u00f3 thay, s\u1ed1ng x\u1ea5u h\u1ed5,
\nTh\u01b0\u1eddng th\u01b0\u1eddng c\u1ea7u thanh t\u1ecbnh.
\nS\u1ed1ng v\u00f4 t\u01b0, khi\u00eam t\u1ed1n,
\nTrong s\u1ea1ch v\u00e0 s\u00e1ng su\u1ed1t.”<\/p>\n

246. “Ai \u1edf \u0111\u1eddi s\u00e1t sinh,
\nN\u00f3i l\u00e1o kh\u00f4ng ch\u00e2n th\u1eadt,
\n\u1ede \u0111\u1eddi l\u1ea5y kh\u00f4ng cho,
\nQua l\u1ea1i v\u1edbi v\u1ee3 ng\u01b0\u1eddi.”<\/p>\n

247. “U\u1ed1ng r\u01b0\u1ee3u men, r\u01b0\u1ee3u n\u1ea5u,
\nNg\u01b0\u1eddi s\u1ed1ng \u0111am m\u00ea v\u1eady,
\nCh\u00ednh ngay t\u1ea1i \u0111\u1eddi n\u00e0y,
\nT\u1ef1 \u0111\u00e0o b\u1edbi g\u1ed1c m\u00ecnh.”<\/p>\n

248. “V\u1eady ng\u01b0\u1eddi, h\u00e3y n\u00ean bi\u1ebft,
\nKh\u00f4ng ch\u1ebf ng\u1ef1 l\u00e0 \u00e1c.
\nCh\u1edb \u0111\u1ec3 tham phi ph\u00e1p,
\nL\u00e0m ng\u01b0\u1eddi \u0111au kh\u1ed5 d\u00e0i.”<\/p>\n

249. “Do t\u00edn t\u00e2m, h\u1ef7 t\u00e2m
\nLo\u00e0i ng\u01b0\u1eddi m\u1edbi b\u1ed1 th\u00ed.
\n\u1ede \u0111\u00e2y ai b\u1ea5t m\u00e3n
\nNg\u01b0\u1eddi kh\u00e1c \u0111\u01b0\u1ee3c \u0103n u\u1ed1ng,
\nNg\u01b0\u1eddi \u1ea5y ng\u00e0y ho\u1eb7c \u0111\u00eam,
\nKh\u00f4ng \u0111\u1ea1t \u0111\u01b0\u1ee3c t\u00e2m \u0111\u1ecbnh?”<\/p>\n

250. “Ai c\u1eaft \u0111\u01b0\u1ee3c, ph\u00e1 \u0111\u01b0\u1ee3c,
\nT\u1eadn g\u1ed1c nh\u1ed5 t\u00e2m \u1ea5y.
\nNg\u01b0\u1eddi \u1ea5y ng\u00e0y ho\u1eb7c \u0111\u00eam,
\n\u00d0\u1ea1t \u0111\u01b0\u1ee3c t\u00e2m thi\u1ec1n \u0111\u1ecbnh.”<\/p>\n

251. “L\u1eeda n\u00e0o b\u1eb1ng l\u1eeda tham!
\nCh\u1ea5p n\u00e0o b\u1eb1ng s\u00e2n h\u1eadn!
\nL\u01b0\u1edbi n\u00e0o b\u1eb1ng l\u01b0\u1edbi si!
\nS\u00f4ng n\u00e0o b\u1eb1ng s\u00f4ng \u00e1i! “<\/p>\n

252. “D\u1ec5 thay th\u1ea5y l\u1ed7i ng\u01b0\u1eddi,
\nL\u1ed7i m\u00ecnh th\u1ea5y m\u1edbi kh\u00f3.
\nL\u1ed7i ng\u01b0\u1eddi ta phanh t\u00ecm,
\nNh\u01b0 s\u00e0ng tr\u1ea5u trong g\u1ea1o,
\nC\u00f2n l\u1ed7i m\u00ecnh, che \u0111\u1eady,
\nNh\u01b0 k\u1ebb gian d\u1ea5u b\u00e0i.”<\/p>\n

253. “Ai th\u1ea5y l\u1ed7i c\u1ee7a ng\u01b0\u1eddi,
\nTh\u01b0\u1eddng sanh l\u00f2ng ch\u1ec9 tr\u00edch,
\nNg\u01b0\u1eddi \u1ea5y l\u1eadu ho\u1eb7c t\u0103ng,
\nR\u1ea5t xa l\u1eadu ho\u1eb7c di\u1ec7t.”<\/p>\n

254. “H\u01b0 kh\u00f4ng, kh\u00f4ng d\u1ea5u ch\u00e2n,
\nNgo\u00e0i \u0111\u00e2y, kh\u00f4ng sa m\u00f4n,
\nCh\u00fang sanh th\u00edch h\u00fd lu\u1eadn,
\nNh\u01b0 lai, h\u00fd lu\u1eadn tr\u1eeb.”<\/p>\n

255. “H\u01b0 kh\u00f4ng, kh\u00f4ng d\u1ea5u ch\u00e2n,
\nNgo\u00e0i \u0111\u00e2y, kh\u00f4ng sa m\u00f4n.
\nC\u00e1c h\u00e0nh kh\u00f4ng th\u01b0\u1eddng tr\u00fa,
\nCh\u01b0 Ph\u1eadt kh\u00f4ng giao \u0111\u1ed9ng.”<\/p>\n

\n

19. Ph\u1ea9m Ph\u00e1p Tr\u1ee5<\/strong><\/p>\n

256. “Ng\u01b0\u01a1i \u0111\u00e2u ph\u1ea3i ph\u00e1p tr\u1ee5,
\nX\u1eed s\u1ef1 qu\u00e1 chuy\u00ean ch\u1ebf,
\nB\u1eadc tr\u00ed c\u1ea7n ph\u00e2n bi\u1ec7t
\nC\u1ea3 hai ch\u00e1nh v\u00e0 t\u00e0!”<\/p>\n

257. “Kh\u00f4ng chuy\u00ean ch\u1ebf, \u0111\u00fang ph\u00e1p,
\nC\u00f4ng b\u1eb1ng, d\u1eaft d\u1eabn ng\u01b0\u1eddi,
\nB\u1eadc tr\u00ed s\u1ed1ng \u0111\u00fang ph\u00e1p,
\nTh\u1eadt x\u1ee9ng danh ph\u00e1p tr\u1ee5.”<\/p>\n

258. “Kh\u00f4ng ph\u1ea3i v\u00ec n\u00f3i nhi\u1ec1u,
\nM\u1edbi x\u1ee9ng danh b\u1eadc tr\u00ed.
\nAn \u1ed5n, kh\u00f4ng o\u00e1n s\u1ee3.
\nTh\u1eadt \u0111\u00e1ng g\u1ecdi b\u1eadc tr\u00ed.”<\/p>\n

259. Kh\u00f4ng ph\u1ea3i v\u00ec n\u00f3i nhi\u1ec1u,
\nM\u1edbi x\u1ee9ng danh tr\u00ec ph\u00e1p,
\nNh\u1eefng ai tuy nghe \u00edt,
\nNh\u01b0ng th\u00e2n h\u00e0nh \u0111\u00fang ph\u00e1p,
\nKh\u00f4ng ph\u00f3ng t\u00fang ch\u00e1nh ph\u00e1p,
\nM\u1edbi x\u1ee9ng danh tr\u00ec ph\u00e1p.”<\/p>\n

260. Kh\u00f4ng ph\u1ea3i l\u00e0 tr\u01b0\u1edfng l\u00e3o,
\nD\u1ea7u cho c\u00f3 b\u1ea1c \u0111\u1ea7u.
\nNg\u01b0\u1eddi ch\u1ec9 tu\u1ed5i t\u00e1c cao,
\n\u00d0\u01b0\u1ee3c g\u1ecdi l\u00e0: “L\u00e3o ngu.”<\/p>\n

261. “Ai ch\u00e2n th\u1eadt, \u0111\u00fang ph\u00e1p,
\nKh\u00f4ng h\u1ea1i, bi\u1ebft ch\u1ebf ph\u1ee5c,
\nB\u1eadc tr\u00ed kh\u00f4ng c\u1ea5u u\u1ebf,
\nM\u1edbi x\u1ee9ng danh Tr\u01b0\u1edfng L\u00e3o.”<\/p>\n

262. “Kh\u00f4ng ph\u1ea3i n\u00f3i l\u01b0u lo\u00e1t,
\nKh\u00f4ng ph\u1ea3i s\u1eafc m\u1eb7t \u0111\u1eb9p,
\nTh\u00e0nh \u0111\u01b0\u1ee3c ng\u01b0\u1eddi l\u01b0\u01a1ng thi\u1ec7n,
\nN\u1ebfu ganh, tham, d\u1ed1i tr\u00e1.”<\/p>\n

263. “Ai c\u1eaft \u0111\u01b0\u1ee3c, ph\u00e1 \u0111\u01b0\u1ee3c
\nT\u1eadn g\u1ed1c nh\u1ed5 t\u00e2m \u1ea5y
\nNg\u01b0\u1eddi tr\u00ed \u1ea5y di\u1ec7t s\u00e2n,
\n\u00d0\u01b0\u1ee3c g\u1ecdi ng\u01b0\u1eddi hi\u1ec1n thi\u1ec7n.”<\/p>\n

264. “\u00d0\u1ea7u tr\u1ecdc, kh\u00f4ng sa m\u00f4n
\nN\u1ebfu ph\u00f3ng t\u00fang, n\u00f3i l\u00e1o.
\nAi c\u00f2n \u0111\u1ea7y d\u1ee5c tham,
\nSao \u0111\u01b0\u1ee3c g\u1ecdi sa m\u00f4n?”<\/p>\n

265. “Ai l\u1eafng d\u1ecbu ho\u00e0n to\u00e0n,
\nC\u00e1c \u0111i\u1ec1u \u00e1c l\u1edbn nh\u1ecf,
\nV\u00ec l\u1eafng d\u1ecbu \u00e1c ph\u00e1p,
\n\u00d0\u01b0\u1ee3c g\u1ecdi l\u00e0 Sa m\u00f4n.”<\/p>\n

266. ” Ch\u1ec9 kh\u1ea5t th\u1ef1c nh\u1edd ng\u01b0\u1eddi,
\n\u00d0\u00e2u ph\u1ea3i l\u00e0 t\u1ef7 kheo!
\nPh\u1ea3i theo ph\u00e1p to\u00e0n di\u1ec7n,
\nKh\u1ea5t s\u0129 kh\u00f4ng, kh\u00f4ng \u0111\u1ee7.”<\/p>\n

267. ” Ai v\u01b0\u1ee3t qua thi\u1ec7n \u00e1c,
\nChuy\u00ean s\u1ed1ng \u0111\u1eddi Ph\u1ea1m H\u1ea1nh,
\nS\u1ed1ng th\u1ea9m s\u00e1t \u1edf \u0111\u1eddi,
\nM\u1edbi x\u1ee9ng danh t\u1ef7 kheo.”<\/p>\n

268. “Im l\u1eb7ng nh\u01b0ng ngu si,
\n\u00d0\u00e2u \u0111\u01b0\u1ee3c g\u1ecdi \u1ea9n s\u0129?
\nNh\u01b0 ng\u01b0\u1eddi c\u1ea7m c\u00e1n c\u00e2n,
\nB\u1eadc tr\u00ed ch\u1ecdn \u0111i\u1ec1u l\u00e0nh.”<\/p>\n

269. ” T\u1eeb b\u1ecf c\u00e1c \u00e1c ph\u00e1p,
\nM\u1edbi th\u1eadt l\u00e0 \u1ea9n s\u0129.
\nAi th\u1eadt hi\u1ec3u hai \u0111\u1eddi
\nM\u1edbi \u0111\u01b0\u1ee3c g\u1ecdi \u1ea9n s\u0129.”<\/p>\n

270. ” C\u00f2n s\u00e1t h\u1ea1i sinh linh,
\n\u00d0\u00e2u \u0111\u01b0\u1ee3c g\u1ecdi Hi\u1ec1n th\u00e1nh.
\nKh\u00f4ng h\u1ea1i m\u1ecdi h\u1eefu t\u00ecnh,
\nM\u1edbi \u0111\u01b0\u1ee3c g\u1ecdi Hi\u1ec1n Th\u00e1nh.”<\/p>\n

271. “Ch\u1eb3ng ph\u1ea3i ch\u1ec9 gi\u1edbi c\u1ea5m
\nC\u0169ng kh\u00f4ng ph\u1ea3i h\u1ecdc nhi\u1ec1u,
\nCh\u1eb3ng ph\u1ea3i ch\u1ee9ng thi\u1ec1n \u0111\u1ecbnh,
\nS\u1ed1ng thanh v\u1eafng m\u1ed9t m\u00ecnh.”<\/p>\n

272. “Ta h\u01b0\u1edfng an \u1ed5n l\u1ea1c,
\nPh\u00e0m phu ch\u01b0a h\u01b0\u1edfng \u0111\u01b0\u1ee3c.
\nT\u1ef7 kheo, ch\u1edb t\u1ef1 tin
\nKhi l\u1eadu ho\u1eb7c ch\u01b0a di\u1ec7t.”<\/p>\n

\n

20. Ph\u1ea9m \u00d0\u1ea1o<\/strong><\/p>\n

273. “T\u00e1m ch\u00e1nh, \u0111\u01b0\u1eddng th\u00f9 th\u1eafng,
\nB\u1ed1n c\u00e2u, l\u00fd th\u00f9 th\u1eafng.
\nLy tham, ph\u00e1p th\u00f9 th\u1eafng,
\nGi\u1eefa c\u00e1c lo\u00e0i hai ch\u00e2n,
\nPh\u00e1p nh\u00e3n, ng\u01b0\u1eddi th\u00f9 th\u1eafng.”<\/p>\n

274. “\u00d0\u01b0\u1eddng n\u00e0y, kh\u00f4ng \u0111\u01b0\u1eddng kh\u00e1c
\n\u00d0\u01b0a \u0111\u1ebfn ki\u1ebfn thanh t\u1ecbnh.
\nN\u1ebfu ng\u01b0\u01a1i theo \u0111\u01b0\u1eddng n\u00e0y,
\nMa qu\u00e2n s\u1ebd m\u00ea lo\u1ea1n.”<\/p>\n

275. “N\u1ebfu ng\u01b0\u1eddi theo \u0111\u01b0\u1eddng n\u00e0y,
\n\u00d0au kh\u1ed5 \u0111\u01b0\u1ee3c \u0111o\u1ea1n t\u1eadn.
\nTa d\u1ea1y ng\u01b0\u1eddi con \u0111\u01b0\u1eddng.
\nV\u1edbi tr\u00ed, gai ch\u01b0\u1edbng di\u1ec7t.”<\/p>\n

276. “Ng\u01b0\u1eddi h\u00e3y nhi\u1ec7t t\u00ecnh l\u00e0m,
\nNh\u01b0 Lai ch\u1ec9 thuy\u1ebft d\u1ea1y.
\nNg\u01b0\u1eddi h\u00e0nh tr\u00ec thi\u1ec1n \u0111\u1ecbnh
\nTho\u00e1t tr\u00f3i bu\u1ed9c \u00c1c ma.”<\/p>\n

277. “T\u1ea5t c\u1ea3 h\u00e0nh v\u00f4 th\u01b0\u1eddng ”
\nV\u1edbi Tu\u1ec7, qu\u00e1n th\u1ea5y v\u1eady
\n\u00d0au kh\u1ed5 \u0111\u01b0\u1ee3c nh\u00e0m ch\u00e1n;
\nCh\u00ednh con \u0111\u01b0\u1eddng thanh t\u1ecbnh.”<\/p>\n

278. “T\u1ea5t c\u1ea3 h\u00e0nh kh\u1ed5 \u0111au
\nV\u1edbi Tu\u1ec7 qu\u00e1n th\u1ea5y v\u1eady,
\n\u00d0au kh\u1ed5 \u0111\u01b0\u1ee3c nh\u00e0m ch\u00e1n;
\nCh\u00ednh con \u0111\u01b0\u1eddng thanh t\u1ecbnh.”<\/p>\n

279. “T\u1ea5t c\u1ea3 ph\u00e1p v\u00f4 ng\u00e3,
\nV\u1edbi Tu\u1ec7 qu\u00e1n th\u1ea5y v\u1eady,
\n\u00d0au kh\u1ed5 \u0111\u01b0\u1ee3c nh\u00e0m ch\u00e1n
\nCh\u00ednh con \u0111\u01b0\u1eddng thanh t\u1ecbnh.”<\/p>\n

280. “Khi c\u1ea7n, kh\u00f4ng n\u1ed7 l\u1ef1c,
\nTuy tr\u1ebb m\u1ea1nh, nh\u01b0ng l\u01b0\u1eddi
\nCh\u00ed nhu nh\u01b0\u1ee3c, bi\u1ebfng nh\u00e1c.
\nV\u1edbi tr\u00ed tu\u1ec7 th\u1ee5 \u0111\u1ed9ng,
\nSao t\u00ecm \u0111\u01b0\u1ee3c ch\u00e1nh \u0111\u1ea1o?”<\/p>\n

281. “L\u1eddi n\u00f3i \u0111\u01b0\u1ee3c th\u1eadn tr\u1ecdng,
\nT\u00e2m t\u01b0 kh\u00e9o h\u1ed9 ph\u00f2ng,
\nTh\u00e2n ch\u1edb l\u00e0m \u0111i\u1ec1u \u00e1c,
\nH\u00e3y gi\u1eef ba nghi\u1ec7p t\u1ecbnh,
\nCh\u1ee9ng \u0111\u1ea1o th\u00e1nh nh\u00e2n d\u1ea1y.”<\/p>\n

282. “Tu thi\u1ec1n, tr\u00ed tu\u1ec7 sanh,
\nB\u1ecf Thi\u1ec1n, tr\u00ed tu\u1ec7 di\u1ec7t.
\nBi\u1ebft con \u0111\u01b0\u1eddng hai ng\u1ea3
\n\u00d0\u01b0a \u0111\u1ebfn h\u1eefu, phi h\u1eefu,
\nH\u00e3y t\u1ef1 m\u00ecnh n\u1ed7 l\u1ef1c,
\nKhi\u1ebfn tr\u00ed tu\u1ec7 t\u0103ng tr\u01b0\u1edfng.”<\/p>\n

283. “\u00d0\u1ed1n r\u1eebng kh\u00f4ng \u0111\u1ed1n c\u00e2y
\nT\u1eeb r\u1eebng, sinh s\u1ee3 h\u00e3i;
\n\u00d0\u1ed1n r\u1eebng v\u00e0 \u00e1i d\u1ee5c,
\nT\u1ef7 kheo, h\u00e3y t\u1ecbch t\u1ecbnh.”<\/p>\n

284. “Khi n\u00e0o ch\u01b0a c\u1eaft ti\u1ec7t,
\n\u00c1i d\u1ee5c gi\u1eefa g\u00e1i trai,
\nT\u00e2m \u00fd v\u1eabn bu\u1ed9c r\u00e0ng,
\nNh\u01b0 b\u00f2 con v\u00fa m\u1eb9.”<\/p>\n

285. “T\u1ef1 c\u1eaft gi\u00e2y \u00e1i d\u1ee5c,
\nNh\u01b0 tay b\u1ebb sen thu,
\nH\u00e3y tu \u0111\u1ea1o t\u1ecbch t\u1ecbnh,
\nNi\u1ebft-B\u00e0n, Thi\u1ec7n Th\u1ec7 d\u1ea1y.”<\/p>\n

286. “M\u00f9a m\u01b0a ta \u1edf \u0111\u00e2y
\n\u00d0\u00f4ng, h\u1ea1 c\u0169ng \u1edf \u0111\u00e2y,
\nNg\u01b0\u1eddi ngu t\u00e2m t\u01b0\u1edfng v\u1eady,
\nKh\u00f4ng t\u1ef1 gi\u00e1c hi\u1ec3m nguy.”<\/p>\n

287. “Ng\u01b0\u1eddi t\u00e2m \u00fd \u0111\u1eafm say
\nCon c\u00e1i v\u00e0 s\u00fac v\u1eadt,
\nT\u1eed th\u1ea7n b\u1eaft ng\u01b0\u1eddi \u1ea5y,
\nNh\u01b0 l\u1ee5t tr\u00f4i l\u00e0ng ng\u1ee7. “<\/p>\n

288. “M\u1ed9t khi t\u1eed th\u1ea7n \u0111\u1ebfn,
\nKh\u00f4ng c\u00f3 con che ch\u1edf,
\nKh\u00f4ng cha, kh\u00f4ng b\u00e0 con,
\nKh\u00f4ng th\u00e2n th\u00edch che ch\u1edf.”<\/p>\n

289. “Bi\u1ebft r\u00f5 \u00fd ngh\u0129a n\u00e0y,
\nB\u1eadc tr\u00ed lo tr\u00ec gi\u1edbi,
\nMau l\u1eb9 l\u00e0m thanh t\u1ecbnh,
\nCon \u0111\u01b0\u1eddng \u0111\u1ebfn Ni\u1ebft-B\u00e0n.”<\/p>\n

\n

21. Ph\u1ea9m T\u1ea1p L\u1ee5c<\/strong><\/p>\n

290. “Nh\u1edd t\u1eeb b\u1ecf l\u1ea1c nh\u1ecf,
\nTh\u1ea5y \u0111\u01b0\u1ee3c l\u1ea1c l\u1edbn h\u01a1n,
\nB\u1eadc tr\u00ed b\u1ecf l\u1ea1c nh\u1ecf,
\nTh\u1ea5y \u0111\u01b0\u1ee3c l\u1ea1c l\u1edbn h\u01a1n.”<\/p>\n

291. “Gieo kh\u1ed5 \u0111au cho ng\u01b0\u1eddi,
\nMong c\u1ea7u l\u1ea1c cho m\u00ecnh,
\nB\u1ecb h\u1eadn th\u00f9 bu\u1ed9c r\u00e0ng
\nKh\u00f4ng sao tho\u00e1t h\u1eadn th\u00f9.”<\/p>\n

292. “Vi\u1ec7c \u0111\u00e1ng l\u00e0m, kh\u00f4ng l\u00e0m,
\nKh\u00f4ng \u0111\u00e1ng l\u00e0m, l\u1ea1i l\u00e0m,
\nNg\u01b0\u1eddi ng\u1ea1o m\u1ea1n, ph\u00f3ng d\u1eadt,
\nL\u1eadu ho\u1eb7c \u1eaft t\u0103ng tr\u01b0\u1edfng.”<\/p>\n

293. “Ng\u01b0\u1eddi si\u00eang n\u0103ng c\u1ea7n m\u1eabn,
\nTh\u01b0\u1eddng th\u01b0\u1eddng qu\u00e1n th\u00e2n ni\u1ec7m,
\nKh\u00f4ng l\u00e0m vi\u1ec7c kh\u00f4ng \u0111\u00e1ng,
\nG\u1eafng l\u00e0m vi\u1ec7c \u0111\u00e1ng l\u00e0m,
\nNg\u01b0\u1eddi t\u01b0 ni\u1ec7m gi\u00e1c t\u1ec9nh,
\nL\u1eadu ho\u1eb7c \u0111\u01b0\u1ee3c ti\u00eau tr\u1eeb.”<\/p>\n

294. “Sau khi gi\u1ebft m\u1eb9 cha,
\nGi\u1ebft hai Vua S\u00e1t l\u1ef5,
\nGi\u1ebft v\u01b0\u01a1ng qu\u1ed1c, qu\u1ea7n th\u1ea7n
\nV\u00f4 \u01b0u, ph\u1ea1m ch\u00ed s\u1ed1ng.”<\/p>\n

295. “Sau khi gi\u1ebft m\u1eb9 cha,
\nHai vua B\u00e0-la-m\u00f4n,
\nGi\u1ebft h\u1ed5 t\u01b0\u1edbng th\u1ee9 n\u0103m
\nV\u00f4 \u01b0u, ph\u1ea1m ch\u00ed s\u1ed1ng.”<\/p>\n

296. “\u00d0\u1ec7 t\u1eed Gotama,
\nLu\u00f4n lu\u00f4n t\u1ef1 t\u1ec9nh gi\u00e1c
\nV\u00f4 lu\u1eadn ng\u00e0y hay \u0111\u00eam,
\nT\u01b0\u1edfng Ph\u1eadt \u00d0\u00e0 th\u01b0\u1eddng ni\u1ec7m.”<\/p>\n

297. “\u00d0\u1ec7 t\u1eed Gotama,
\nLu\u00f4n lu\u00f4n t\u1ef1 t\u1ec9nh gi\u00e1c,
\nV\u00f4 lu\u1eadn ng\u00e0y hay \u0111\u00eam,
\nT\u01b0\u1edfng Ch\u00e1nh Ph\u00e1p th\u01b0\u1eddng ni\u1ec7m”<\/p>\n

298. “\u00d0\u1ec7 t\u1eed Gotama,
\nLu\u00f4n lu\u00f4n t\u1ef1 t\u1ec9nh gi\u00e1c,
\nV\u00f4 lu\u1eadn ng\u00e0y hay \u0111\u00eam,
\nT\u01b0\u1edfng T\u0103ng Gi\u00e0 th\u01b0\u1eddng ni\u1ec7m.”<\/p>\n

299. “\u00d0\u1ec7 t\u1eed Gotama,
\nLu\u00f4n lu\u00f4n t\u1ef1 t\u1ec9nh gi\u00e1c,
\nV\u00f4 lu\u1eadn ng\u00e0y hay \u0111\u00eam,
\nT\u01b0\u1edfng s\u1eafc th\u00e2n th\u01b0\u1eddng ni\u1ec7m.”<\/p>\n

300. “\u00d0\u1ec7 t\u1eed Gotama,
\nLu\u00f4n lu\u00f4n t\u1ef1 t\u1ec9nh gi\u00e1c,
\nV\u00f4 lu\u1eadn ng\u00e0y hay \u0111\u00eam,
\n\u00dd vui ni\u1ec1m b\u1ea5t h\u1ea1i.”<\/p>\n

301. “\u00d0\u1ec7 t\u1eed Gotama,
\nLu\u00f4n lu\u00f4n t\u1ef1 t\u1ec9nh gi\u00e1c,
\nV\u00f4 lu\u1eadn ng\u00e0y hay \u0111\u00eam,
\n\u00dd vui tu thi\u1ec1n qu\u00e1n.”<\/p>\n

302. “Vui h\u1ea1nh xu\u1ea5t gia kh\u00f3,
\nT\u1ea1i gia sinh ho\u1ea1t kh\u00f3,
\nS\u1ed1ng b\u1ea1n kh\u00f4ng \u0111\u1ed3ng, kh\u1ed5,
\nTr\u00f4i l\u0103n lu\u00e2n h\u1ed3i, kh\u1ed5,
\nV\u1eady ch\u1edb s\u1ed1ng lu\u00e2n h\u1ed3i,
\nCh\u1edb ch\u1ea1y theo \u0111au kh\u1ed5.”<\/p>\n

303. “T\u00edn t\u00e2m, s\u1ed1ng gi\u1edbi h\u1ea1nh
\n\u00d0\u1ee7 danh x\u01b0ng t\u00e0i s\u1ea3n,
\nCh\u1ed7 n\u00e0o ng\u01b0\u1eddi \u1ea5y \u0111\u1ebfn,
\nCh\u1ed7 \u1ea5y \u0111\u01b0\u1ee3c cung k\u00ednh.”<\/p>\n

304. “Ng\u01b0\u1eddi l\u00e0nh d\u1ea7u \u1edf xa
\nS\u00e1ng t\u1ecf nh\u01b0 n\u00fai tuy\u1ebft,
\nNg\u01b0\u1eddi \u00e1c d\u1ea7u \u1edf g\u1ea7n
\nNh\u01b0 t\u00ean b\u1eafn \u0111\u00eam \u0111en.”<\/p>\n

305. “Ai ng\u1ed3i n\u1eb1m m\u1ed9t m\u00ecnh.
\n\u00d0\u1ed9c h\u00e0nh kh\u00f4ng bu\u1ed3n ch\u00e1n,
\nT\u1ef1 \u0111i\u1ec1u ph\u1ee5c m\u1ed9t m\u00ecnh
\nS\u1ed1ng tho\u1ea3i m\u00e1i r\u1eebng s\u00e2u.”<\/p>\n

\n

22. Ph\u1ea9m \u00d0\u1ecba Ng\u1ee5c<\/strong><\/p>\n

306. “N\u00f3i l\u00e1o \u0111\u1ecda \u0111\u1ecba ng\u1ee5c
\nC\u00f3 l\u00e0m n\u00f3i kh\u00f4ng l\u00e0m,
\nC\u1ea3 hai ch\u1ebft \u0111\u1ed3ng \u0111\u1eb3ng,
\nL\u00e0m ng\u01b0\u1eddi, nghi\u1ec7p h\u1ea1 li\u1ec7t.”<\/p>\n

307. “Nhi\u1ec1u ng\u01b0\u1eddi kho\u00e1c c\u00e0 sa,
\n\u00c1c h\u1ea1nh kh\u00f4ng nhi\u1ebfp ph\u1ee5c.
\nNg\u01b0\u1eddi \u00e1c, do \u00e1c h\u1ea1nh,
\nPh\u1ea3i sanh c\u00f5i \u00d0\u1ecba ng\u1ee5c.”<\/p>\n

308. “T\u1ed1t h\u01a1n nu\u1ed1t h\u00f2n s\u1eaft
\nCh\u00e1y \u0111\u1ecf nh\u01b0 l\u1eeda h\u1eebng,
\nH\u01a1n \u00e1c gi\u1edbi, bu\u00f4ng lung
\n\u0102n \u0111\u1ed3 \u0103n qu\u1ed1c \u0111\u1ed9.”<\/p>\n

309. “B\u1ed1n n\u1ea1n ch\u1edd \u0111\u1ee3i ng\u01b0\u1eddi,
\nPh\u00f3ng d\u1eadt theo v\u1ee3 ng\u01b0\u1eddi;
\nM\u1eafc h\u1ecda, ng\u1ee7 kh\u00f4ng y\u00ean,
\nB\u1ecb ch\u00ea l\u00e0 th\u1ee9 ba,
\n\u00d0\u1ecda \u0111\u1ecba ng\u1ee5c, th\u1ee9 b\u1ed1n.”<\/p>\n

310 “M\u1eafc h\u1ecda, \u0111\u1ecda \u00e1c th\u00fa,
\nB\u1ecb ho\u1ea3ng s\u1ee3, \u00edt vui.
\nQu\u1ed1c v\u01b0\u01a1ng ph\u1ea1t tr\u1ecdng h\u00ecnh.
\nV\u1eady ch\u1edb theo v\u1ee3 ng\u01b0\u1eddi.”<\/p>\n

311. “Nh\u01b0 c\u1ecf sa v\u1ee5ng n\u1eafm,
\nT\u1ea5t b\u1ecb h\u1ecda \u0111\u1ee9t tay
\nH\u1ea1nh Sa m\u00f4n t\u00e0 v\u1ea1y,
\nT\u1ea5t b\u1ecb \u0111\u1ecda \u0111\u1ecba ng\u1ee5c.”<\/p>\n

312. “S\u1ed1ng ph\u00f3ng \u0111\u00e3ng bu\u00f4ng lung,
\nTheo gi\u1edbi c\u1ea5m \u00f4 nhi\u1ec5m,
\nS\u1ed1ng Ph\u1ea1m h\u1ea1nh \u0111\u00e1ng nghi
\nSao ch\u1ee9ng \u0111\u01b0\u1ee3c qu\u1ea3 l\u1edbn?<\/p>\n

313. “C\u1ea7n ph\u1ea3i l\u00e0m, n\u00ean l\u00e0m
\nL\u00e0m c\u00f9ng t\u1eadn kh\u1ea3 n\u0103ng
\nXu\u1ea5t gia s\u1ed1ng ph\u00f3ng \u0111\u00e3ng,
\nCh\u1ec9 t\u0103ng lo\u1ea1n b\u1ee5i \u0111\u1eddi.”<\/p>\n

314. “\u00c1c h\u1ea1nh kh\u00f4ng n\u00ean l\u00e0m,
\nL\u00e0m xong, ch\u1ecbu kh\u1ed5 l\u1ee5y,
\nThi\u1ec7n h\u1ea1nh, \u1eaft n\u00ean l\u00e0m,
\nL\u00e0m xong, kh\u00f4ng \u0103n n\u0103n.”<\/p>\n

315. “Nh\u01b0 th\u00e0nh \u1edf bi\u00ean th\u00f9y,
\nTrong ngo\u00e0i \u0111\u1ec1u ph\u00f2ng h\u1ed9
\nC\u0169ng v\u1eady, ph\u00f2ng h\u1ed9 m\u00ecnh,
\nS\u00e1t na ch\u1edb bu\u00f4ng lung.
\nGi\u00e2y ph\u00fat qua, s\u1ea7u mu\u1ed9n.
\nKhi r\u01a1i v\u00e0o \u0111\u1ecba ng\u1ee5c.”<\/p>\n

316. “Kh\u00f4ng \u0111\u00e1ng h\u1ed5, l\u1ea1i h\u1ed5.
\nVi\u1ec7c \u0111\u00e1ng h\u1ed5, l\u1ea1i kh\u00f4ng.
\nDo ch\u1ea5p nh\u1eadn t\u00e0 ki\u1ebfn,
\nCh\u00fang sanh \u0111i \u00e1c th\u00fa.”<\/p>\n

317. “Kh\u00f4ng \u0111\u00e1ng s\u1ee3, l\u1ea1i s\u1ee3,
\n\u00d0\u00e1ng s\u1ee3, l\u1ea1i th\u1ea5y kh\u00f4ng,
\nDo ch\u1ea5p nh\u1eadn t\u00e0 ki\u1ebfn.
\nCh\u00fang sanh \u0111i \u00e1c th\u00fa.”<\/p>\n

318. “Kh\u00f4ng l\u1ed7i, l\u1ea1i th\u1ea5y l\u1ed7i,
\nC\u00f3 l\u1ed7i, l\u1ea1i th\u1ea5y kh\u00f4ng,
\nDo ch\u1ea5p nh\u1eadn t\u00e0 ki\u1ebfn,
\nCh\u00fang sanh \u0111i \u00e1c th\u00fa.”<\/p>\n

319. “C\u00f3 l\u1ed7i, bi\u1ebft c\u00f3 l\u1ed7i,
\nKh\u00f4ng l\u1ed7i, bi\u1ebft l\u00e0 kh\u00f4ng,
\nDo ch\u1ea5p nh\u1eadn ch\u00e1nh ki\u1ebfn,
\nCh\u00fang sanh \u0111i c\u00f5i l\u00e0nh.”<\/p>\n

\n

23. Ph\u1ea9m Voi<\/strong><\/p>\n

320. “Ta nh\u01b0 voi gi\u1eefa tr\u1eadn,
\nH\u1ee9ng ch\u1ecbu cung t\u00ean r\u01a1i,
\nCh\u1ecbu \u0111\u1ef1ng m\u1ecdi ph\u1ec9 b\u00e1ng.
\n\u00c1c gi\u1edbi r\u1ea5t nhi\u1ec1u ng\u01b0\u1eddi.”<\/p>\n

321. “Voi luy\u1ec7n, \u0111\u01b0a d\u1ef1 h\u1ed9i,
\nNg\u1ef1a luy\u1ec7n, \u0111\u01b0\u1ee3c vua c\u01b0\u1ee1i,
\nNg\u01b0\u1eddi luy\u1ec7n, b\u1eadc t\u1ed1i th\u01b0\u1ee3ng
\nCh\u1ecbu \u0111\u1ef1ng m\u1ecdi ph\u1ec9 b\u00e1ng.”<\/p>\n

322. “T\u1ed1t thay, con la thu\u1ea7n,
\nThu\u1ea7n ch\u1ee7ng lo\u00e0i ng\u1ef1a Sin.
\n\u00d0\u1ea1i t\u01b0\u1ee3ng, voi c\u00f3 ng\u00e0.
\nT\u1ef1 \u0111i\u1ec1u m\u1edbi t\u1ed1i th\u01b0\u1ee3ng.”<\/p>\n

323 “Ch\u1eb3ng ph\u1ea3i lo\u00e0i c\u01b0\u1ee1i \u1ea5y,
\n\u00d0\u01b0a ng\u01b0\u1eddi \u0111\u1ebfn Ni\u1ebft-B\u00e0n,
\nCh\u1ec9 c\u00f3 ng\u01b0\u1eddi t\u1ef1 \u0111i\u1ec1u,
\n\u00d0\u1ebfn \u0111\u00edch, nh\u1edd \u0111i\u1ec1u ph\u1ee5c.”<\/p>\n

324. “Con voi t\u00ean T\u00e0i H\u1ed9,
\nPh\u00e1t d\u1ee5c, kh\u00f3 \u0111i\u1ec1u ph\u1ee5c,
\nTr\u00f3i bu\u1ed9c, kh\u00f4ng \u0103n u\u1ed1ng.
\nVoi nh\u1edb \u0111\u1ebfn r\u1eebng voi.”<\/p>\n

325. “Ng\u01b0\u1eddi \u01b0a ng\u1ee7, \u0103n l\u1edbn
\nN\u1eb1m l\u0103n l\u00f3c qua l\u1ea1i,
\nCh\u1eb3ng kh\u00e1c heo no b\u1ee5ng,
\nK\u1ebb ngu nh\u1eadp thai m\u00e3i.”<\/p>\n

326. “Tr\u01b0\u1edbc t\u00e2m n\u00e0y bu\u00f4ng lung,
\nCh\u1ea1y theo \u00e1i, d\u1ee5c, l\u1ea1c.
\nNay Ta ch\u00e1nh ch\u1ebf ng\u1ef1,
\nNh\u01b0 c\u1ea7m m\u00f3c \u0111i\u1ec1u voi.”<\/p>\n

327. “H\u00e3y vui kh\u00f4ng ph\u00f3ng d\u1eadt,
\nKh\u00e9o ph\u00f2ng h\u1ed9 t\u00e2m \u00fd.
\nK\u00e9o m\u00ecnh kh\u1ecfi \u00e1c \u0111\u1ea1o,
\nNh\u01b0 voi b\u1ecb sa l\u1ea7y.”<\/p>\n

328. “N\u1ebfu \u0111\u01b0\u1ee3c b\u1ea1n hi\u1ec1n tr\u00ed
\n\u00d0\u00e1ng s\u1ed1ng chung, h\u1ea1nh l\u00e0nh,
\nNhi\u1ebfp ph\u1ee5c m\u1ecdi hi\u1ec3m nguy
\nHoan h\u1ef7 s\u1ed1ng ch\u00e1nh ni\u1ec7m.”<\/p>\n

329. “Kh\u00f4ng g\u1eb7p b\u1ea1n hi\u1ec1n tr\u00ed.
\n\u00d0\u00e1ng s\u1ed1ng chung, h\u1ea1nh l\u00e0nh
\nNh\u01b0 vua b\u1ecf n\u01b0\u1edbc b\u1ea1i,
\nH\u00e3y s\u1ed1ng ri\u00eang c\u00f4 \u0111\u1ed9c,
\nNh\u01b0 voi s\u1ed1ng r\u1eebng voi.”<\/p>\n

330. “T\u1ed1t H\u01a1n s\u1ed1ng m\u1ed9t m\u00ecnh,
\nKh\u00f4ng k\u1ebft b\u1ea1n ng\u01b0\u1eddi ngu.
\n\u00d0\u1ed9c th\u00e2n, kh\u00f4ng \u00e1c h\u1ea1nh
\nS\u1ed1ng v\u00f4 t\u01b0 v\u00f4 l\u1ef1,
\nNh\u01b0 voi s\u1ed1ng r\u1eebng voi.”<\/p>\n

331. “Vui thay, b\u1ea1n l\u00fac c\u1ea7n!
\nVui thay, s\u1ed1ng bi\u1ebft \u0111\u1ee7,
\nVui thay, ch\u1ebft c\u00f3 \u0111\u1ee9c!
\nVui thay, m\u1ecdi kh\u1ed5 \u0111o\u1ea1n.”<\/p>\n

332. “Vui thay, hi\u1ebfu k\u00ednh m\u1eb9,
\nVui thay, hi\u1ebfu k\u00ednh cha,
\nVui thay, k\u00ednh Sa m\u00f4n,
\nVui thay, k\u00ednh Hi\u1ec1n Th\u00e1nh.”<\/p>\n

333. “Vui thay, gi\u00e0 c\u00f3 gi\u1edbi!
\nVui thay, t\u00edn an tr\u00fa!
\nVui thay, \u0111\u01b0\u1ee3c tr\u00ed tu\u1ec7,
\nVui thay, \u00e1c kh\u00f4ng l\u00e0m.”<\/p>\n

\n

24. Ph\u1ea9m Tham \u00c1i<\/strong><\/p>\n

334. “Ng\u01b0\u1eddi s\u1ed1ng \u0111\u1eddi ph\u00f3ng d\u1eadt,
\n\u00c1i t\u0103ng nh\u01b0 gi\u00e2y leo.
\nNh\u1ea3y \u0111\u1eddi n\u00e0y \u0111\u1eddi kh\u00e1c,
\nNh\u01b0 v\u01b0\u1ee3n tham qu\u1ea3 r\u1eebng.”<\/p>\n

335. “Ai s\u1ed1ng trong \u0111\u1eddi n\u00e0y,
\nB\u1ecb \u00e1i d\u1ee5c bu\u1ed9c r\u00e0ng
\nS\u1ea7u kh\u1ed5 s\u1ebd t\u0103ng tr\u01b0\u1edfng,
\nNh\u01b0 c\u1ecf Bi g\u1eb7p m\u01b0a.”<\/p>\n

336. “Ai s\u1ed1ng trong \u0111\u1eddi n\u00e0y
\n\u00c1i d\u1ee5c \u0111\u01b0\u1ee3c h\u00e0ng ph\u1ee5c
\nS\u1ea7u r\u01a1i kh\u1ecfi ng\u01b0\u1eddi \u1ea5y
\nNh\u01b0 gi\u1ecdt n\u01b0\u1edbc l\u00e1 sen.”<\/p>\n

337. “\u00d0\u00e2y \u0111i\u1ec1u l\u00e0nh Ta d\u1ea1y,
\nC\u00e1c ng\u01b0\u1eddi t\u1ee5 h\u1ecdp \u0111\u00e2y.
\nH\u00e3y nh\u1ed5 t\u1eadn g\u1ed1c \u00e1i
\nNh\u01b0 nh\u1ed5 g\u1ed1c c\u1ecf Bi.
\nCh\u1edb \u0111\u1ec3 ma ph\u00e1 ho\u1ea1i,
\nNh\u01b0 gi\u00f2ng n\u01b0\u1edbc c\u1ecf lau.”<\/p>\n

338. “Nh\u01b0 c\u00e2y b\u1ecb ch\u1eb7t \u0111\u1ed1n,
\nG\u1ed1c ch\u01b0a h\u1ea1i v\u1eabn b\u1ec1n
\n\u00c1i t\u00f9y mi\u00ean ch\u01b0a nh\u1ed5,
\nKh\u1ed5 n\u00e0y v\u1eabn sanh ho\u00e0i.”<\/p>\n

339. “Ba m\u01b0\u01a1i s\u00e1u d\u00f2ng \u00c1i,
\nTr\u00f4i ng\u01b0\u1eddi \u0111\u1ed1n kh\u1ea3 \u00e1i.
\nC\u00e1c t\u01b0 t\u01b0\u1edfng tham \u00e1i.
\nCu\u1ed1n tr\u00f4i ng\u01b0\u1eddi t\u00e0 ki\u1ebfn.”<\/p>\n

340. “D\u00f2ng \u00e1i d\u1ee5c ch\u1ea3y kh\u1eafp,
\nNh\u01b0 gi\u00e2y leo m\u1ecdc tr\u00e0n,
\nTh\u1ea5y gi\u00e2y leo v\u1eeba sanh,
\nV\u1edbi tu\u1ec7, h\u00e3y \u0111o\u1ea1n g\u1ed1c.”<\/p>\n

341. “Ng\u01b0\u1eddi \u0111\u1eddi nh\u1edb \u00e1i d\u1ee5c,
\n\u01afa th\u00edch c\u00e1c h\u1ef7 l\u1ea1c.
\nTuy mong c\u1ea7u an l\u1ea1c,
\nH\u1ecd v\u1eabn ph\u1ea3i sanh gi\u00e0.”<\/p>\n

342 “Ng\u01b0\u1eddi b\u1ecb \u00e1i bu\u1ed9c r\u00e0ng,
\nV\u00f9ng v\u1eaby v\u00e0 ho\u1ea3ng s\u1ee3,
\nNh\u01b0 th\u1ecf b\u1ecb sa l\u01b0\u1edbi.
\nH\u1ecd sanh \u00e1i tr\u00f3i bu\u1ed9c,
\nCh\u1ecbu kh\u1ed5 \u0111au d\u00e0i d\u00e0i.”<\/p>\n

343. “Ng\u01b0\u1eddi b\u1ecb \u00e1i bu\u1ed9c r\u00e0ng,
\nV\u00f9ng v\u1eaby v\u00e0 ho\u1ea3ng s\u1ee3,
\nNh\u01b0 th\u1ecf b\u1ecb sa l\u01b0\u1edbi.
\nDo v\u1eady v\u1ecb t\u1ef7 kheo,
\nMong c\u1ea7u m\u00ecnh ly tham
\nN\u00ean nhi\u1ebfp ph\u1ee5c \u00e1i d\u1ee5c.”<\/p>\n

344. “L\u00eca r\u1eebng l\u1ea1i h\u01b0\u1edbng r\u1eebng
\nTho\u00e1t r\u1eebng ch\u1ea1y theo r\u1eebng.
\nN\u00ean xem ng\u01b0\u1eddi nh\u01b0 v\u1eady,
\n\u00d0\u01b0\u1ee3c tho\u00e1t kh\u1ecfi bu\u1ed9c r\u00e0ng.
\nL\u1ea1i ch\u1ea1y theo r\u00e0ng bu\u1ed9c.”<\/p>\n

345. “S\u1eaft, c\u00e2y, gai tr\u00f3i bu\u1ed9c
\nNg\u01b0\u1eddi tr\u00ed xem ch\u01b0a b\u1ec1n.
\nTham ch\u00e2u b\u00e1u, trang s\u1ee9c
\nTham v\u1ecdng v\u1ee3 v\u00e0 con.”<\/p>\n

346. “Ng\u01b0\u1eddi c\u00f3 tr\u00ed n\u00f3i r\u1eb1ng:
\n“Tr\u00f3i bu\u1ed9c n\u00e0y th\u1eadt b\u1ec1n.
\nR\u00ec k\u00e9o xu\u1ed1ng, l\u00fan xu\u1ed1ng,
\nNh\u01b0ng th\u1eadt s\u1ef1 kh\u00f3 tho\u00e1t.
\nNg\u01b0\u1eddi tr\u00ed c\u1eaft tr\u1eeb n\u00f3,
\nB\u1ecf d\u1ee5c l\u1ea1c, kh\u00f4ng m\u00e0ng.”<\/p>\n

347. “Ng\u01b0\u1eddi \u0111\u1eafm say \u00e1i d\u1ee5c
\nT\u1ef1 lao m\u00ecnh xu\u1ed1ng d\u00f2ng
\nNh\u01b0 nh\u1ec7n sa l\u01b0\u1edbi d\u1ec7t.
\nNg\u01b0\u1eddi tr\u00ed c\u1eaft tr\u1eeb n\u00f3,
\nB\u1ecf m\u1ecdi kh\u1ed5, kh\u00f4ng m\u00e0ng.”<\/p>\n

348. “B\u1ecf qu\u00e1, hi\u1ec7n, v\u1ecb lai,
\n\u00d0\u1ebfn b\u1edd kia cu\u1ed9c \u0111\u1eddi,
\n\u00dd gi\u1ea3i tho\u00e1t t\u1ea5t c\u1ea3,
\nCh\u1edb v\u01b0\u1edbng l\u1ea1i sanh gi\u00e0.”<\/p>\n

349. “Ng\u01b0\u1eddi t\u00e0 \u00fd nhi\u1ebfp ph\u1ee5c,
\nTham s\u1eafc b\u00e9n nh\u00ecn t\u1ecbnh,
\nNg\u01b0\u1eddi \u1ea5y \u00e1i t\u0103ng tr\u01b0\u1edfng,
\nL\u00e0m gi\u00e2y tr\u00f3i m\u00ecnh ch\u1eb7t.”<\/p>\n

350. “Ai vui, an t\u1ecbnh \u00fd,
\nQu\u00e1n b\u1ea5t t\u1ecbnh, th\u01b0\u1eddng ni\u1ec7m,
\nNg\u01b0\u1eddi \u1ea5y s\u1ebd di\u1ec7t \u00e1i,
\nC\u1eaft \u0111\u1ee9t Ma tr\u00f3i bu\u1ed9c.”<\/p>\n

351. “Ai t\u1edbi \u0111\u00edch, kh\u00f4ng s\u1ee3,
\nLy \u00e1i, kh\u00f4ng nhi\u1ec5m \u00f4
\nNh\u1ed5 m\u0169i t\u00ean sanh t\u1eed,
\nTh\u00e2n n\u00e0y th\u00e2n cu\u1ed1i c\u00f9ng.”<\/p>\n

352. “\u00c1i l\u00eca, kh\u00f4ng ch\u1ea5p th\u1ee7.
\nC\u00fa ph\u00e1p kh\u00e9o bi\u1ec7n t\u00e0i
\nTh\u1ea5u su\u1ed1t t\u1eeb v\u00f4 ng\u1ea1i,
\nHi\u1ec3u th\u1ee9 l\u1edbp tr\u01b0\u1edbc sau.
\nTh\u00e2n n\u00e0y th\u00e2n cu\u1ed1i c\u00f9ng
\nV\u1ecb nh\u01b0 v\u1eady \u0111\u01b0\u1ee3c g\u1ecdi,
\nB\u1eadc \u00d0\u1ea1i tr\u00ed, \u0111\u1ea1i nh\u00e2n.”<\/p>\n

353. “Ta h\u00e0ng ph\u1ee5c t\u1ea5t c\u1ea3,
\nTa r\u00f5 bi\u1ebft t\u1ea5t c\u1ea3,
\nKh\u00f4ng b\u1ecb nhi\u1ec5m ph\u00e1p n\u00e0o.
\nTa t\u1eeb b\u1ecf t\u1ea5t c\u1ea3
\n\u00c1i di\u1ec7t, t\u1ef1 gi\u1ea3i tho\u00e1t.
\n\u00d0\u00e3 t\u1ef1 m\u00ecnh th\u1eafng tr\u00ed,
\nTa g\u1ecdi ai th\u1ea7y ta?”<\/p>\n

354. “Ph\u00e1p th\u00ed, th\u1eafng m\u1ecdi th\u00ed!
\nPh\u00e1p v\u1ecb, th\u1eafng m\u1ecdi v\u1ecb!
\nPh\u00e1p h\u1ef7, th\u1eafng m\u1ecdi h\u1ef7!
\n\u00c1i di\u1ec7t, d\u1ee9t m\u1ecdi kh\u1ed5!”<\/p>\n

355. “T\u00e0i s\u1ea3n h\u1ea1i ng\u01b0\u1eddi ngu.
\nKh\u00f4ng ng\u01b0\u1eddi t\u00ecm b\u1edd kia
\nK\u1ebb ngu v\u00ec tham gi\u00e0u,
\nH\u1ea1i m\u00ecnh v\u00e0 h\u1ea1i ng\u01b0\u1eddi.”<\/p>\n

356. “C\u1ecf l\u00e0m h\u1ea1i ru\u1ed9ng v\u01b0\u1eddn,
\nTham l\u00e0m h\u1ea1i ng\u01b0\u1eddi \u0111\u1eddi.
\nB\u1ed1 th\u00ed ng\u01b0\u1eddi ly tham,
\nDo v\u1eady \u0111\u01b0\u1ee3c qu\u1ea3 l\u1edbn.”<\/p>\n

357. “C\u1ecf l\u00e0m h\u1ea1i ru\u1ed9ng v\u01b0\u1eddn,
\nS\u00e2n l\u00e0m h\u1ea1i ng\u01b0\u1eddi \u0111\u1eddi.
\nB\u1ed1 th\u00ed ng\u01b0\u1eddi ly s\u00e2n,
\nDo v\u1eady \u0111\u01b0\u1ee3c qu\u1ea3 l\u1edbn.”<\/p>\n

358. “C\u1ecf l\u00e0m h\u1ea1i ru\u1ed9ng v\u01b0\u1eddn,
\nSi l\u00e0m h\u1ea1i ng\u01b0\u1eddi \u0111\u1eddi,
\nB\u1ed1 th\u00ed ng\u01b0\u1eddi ly si,
\nDo v\u1eady \u0111\u01b0\u1ee3c qu\u1ea3 l\u1edbn.”<\/p>\n

359. “C\u1ecf l\u00e0m h\u1ea1i ru\u1ed9ng v\u01b0\u1eddn,
\nD\u1ee5c l\u00e0m h\u1ea1i ng\u01b0\u1eddi \u0111\u1eddi.
\nB\u1ed1 th\u00ed ng\u01b0\u1eddi ly d\u1ee5c,
\nDo v\u1eady \u0111\u01b0\u1ee3c qu\u1ea3 l\u1edbn.”<\/p>\n

\n

25. Ph\u1ea9m T\u1ef7 Kheo<\/strong><\/p>\n

360. “L\u00e0nh thay, ph\u00f2ng h\u1ed9 m\u1eaft!
\nL\u00e0nh thay, ph\u00f2ng h\u1ed9 tai.
\nL\u00e0nh thay, ph\u00f2ng h\u1ed9 m\u0169i,
\nL\u00e0nh thay, ph\u00f2ng h\u1ed9 l\u01b0\u1ee1i.”<\/p>\n

361. “L\u00e0nh thay,ph\u00f2ng h\u1ed9 th\u00e2n!
\nL\u00e0nh thay, ph\u00f2ng h\u1ed9 l\u1eddi,
\nL\u00e0nh thay, ph\u00f2ng h\u1ed9 \u00fd.
\nL\u00e0nh thay, ph\u00f2ng t\u1ea5t c\u1ea3.
\nT\u1ef7 kheo ph\u00f2ng t\u1ea5t c\u1ea3.
\nTho\u00e1t \u0111\u01b0\u1ee3c m\u1ecdi kh\u1ed5 \u0111au.”<\/p>\n

362. “Ng\u01b0\u1eddi ch\u1ebf ng\u1ef1 tay ch\u00e2n,
\nCh\u1ebf ng\u1ef1 l\u1eddi v\u00e0 \u0111\u1ea7u,
\nVui th\u00edch n\u1ed9i thi\u1ec1n \u0111\u1ecbnh.
\n\u00d0\u1ed9c th\u00e2n, bi\u1ebft v\u1eeba \u0111\u1ee7,
\nTh\u1eadt x\u1ee9ng g\u1ecdi t\u1ef7 kheo.”<\/p>\n

363. “T\u1ef7 kheo ch\u1ebf ng\u1ef1 mi\u1ec7ng,
\nV\u1eeba l\u1eddi, kh\u00f4ng c\u1ed1ng cao,
\nKhi tr\u00ecnh b\u00e0y ph\u00e1p ngh\u0129a,
\nL\u1eddi l\u1ebd d\u1ecbu ng\u1ecdt ng\u00e0o.”<\/p>\n

364. “V\u1ecb t\u1ef7 kheo th\u00edch ph\u00e1p,
\nM\u1ebfn ph\u00e1p, suy t\u01b0 Ph\u00e1p.
\nT\u00e2m t\u01b0 ni\u1ec7m ch\u00e1nh Ph\u00e1p,
\nKh\u00f4ng r\u1eddi b\u1ecf ch\u00e1nh Ph\u00e1p.”<\/p>\n

365. “Kh\u00f4ng khinh \u0111i\u1ec1u m\u00ecnh \u0111\u01b0\u1ee3c,
\nKh\u00f4ng ganh ng\u01b0\u1eddi kh\u00e1c \u0111\u01b0\u1ee3c
\nT\u1ef7 kheo ganh t\u1ecb ng\u01b0\u1eddi,
\nKh\u00f4ng sao ch\u1ee9ng Thi\u1ec1n \u00d0\u1ecbnh.”<\/p>\n

366. “T\u1ef7 kheo d\u1ea7u \u0111\u01b0\u1ee3c \u00edt,
\nKh\u00f4ng khinh \u0111i\u1ec1u m\u00ecnh \u0111\u01b0\u1ee3c,
\nS\u1ed1ng thanh t\u1ecbnh kh\u00f4ng nh\u00e1c,
\nCh\u01b0 thi\u00ean khen v\u1ecb n\u00e0y.”<\/p>\n

367. “Ho\u00e0n to\u00e0n, \u0111\u1ed1i danh s\u1eafc,
\nKh\u00f4ng ch\u1ea5p Ta, c\u1ee7a Ta.
\nKh\u00f4ng ch\u1ea5p, kh\u00f4ng s\u1ea7u n\u00e3o.
\nTh\u1eadt x\u1ee9ng danh T\u1ef7 kheo.”<\/p>\n

368. “T\u1ef7 kheo tr\u00fa t\u1eeb bi,
\nT\u00edn th\u00e0nh gi\u00e1o Ph\u00e1p Ph\u1eadt,
\nCh\u1ee9ng c\u1ea3nh gi\u1edbi t\u1ecbch t\u1ec9nh.
\nC\u00e1c h\u1ea1nh an t\u1ecbnh l\u1ea1c.”<\/p>\n

369. “T\u1ef7kheo, t\u00e1t thuy\u1ec1n n\u00e0y,
\nThuy\u1ec1n kh\u00f4ng, nh\u1eb9 \u0111i mau.
\nTr\u1eeb tham, di\u1ec7t s\u00e2n h\u1eadn,
\nT\u1ea5t ch\u1ee9ng \u0111\u1ea1t Ni\u1ebft-B\u00e0n.”<\/p>\n

370. “\u00d0o\u1ea1n n\u0103m, t\u1eeb b\u1ecf n\u0103m
\nT\u1ee5 t\u1eadp n\u0103m t\u1ed1i th\u01b0\u1ee3ng
\nT\u1ef7 kheo v\u01b0\u1ee3t n\u0103m \u00e1i
\nX\u1ee9ng danh “V\u01b0\u1ee3t b\u1ed9c l\u01b0u”<\/p>\n

371. “T\u1ef7 kheo, h\u00e3y tu thi\u1ec1n,
\nCh\u1edb bu\u00f4ng lung ph\u00f3ng d\u1eadt,
\nT\u00e2m ch\u1edb \u0111\u1eafm say d\u1ee5c,
\nPh\u00f3ng d\u1eadt, nu\u1ed1t s\u1eaft n\u00f3ng
\nB\u1ecb \u0111\u1ed1t, ch\u1edb than kh\u1ed5!”<\/p>\n

372. “Kh\u00f4ng tr\u00ed tu\u1ec7, kh\u00f4ng thi\u1ec1n,
\nKh\u00f4ng thi\u1ec1n, kh\u00f4ng tr\u00ed tu\u1ec7.
\nNg\u01b0\u1eddi c\u00f3 thi\u1ec1n c\u00f3 tu\u1ec7,
\nNh\u1ea5t \u0111\u1ecbnh g\u1ea7n Ni\u1ebft-B\u00e0n.”<\/p>\n

373. “B\u01b0\u1edbc v\u00e0o ng\u00f4i nh\u00e0 tr\u1ed1ng,
\nT\u1ef7 kheo t\u00e2m an t\u1ecbnh,
\nTh\u1ecd h\u01b0\u1edfng vui si\u00eau nh\u00e2n
\nT\u1ecbnh qu\u00e1n theo ch\u00e1nh ph\u00e1p.”<\/p>\n

374. “Ng\u01b0\u1eddi lu\u00f4n lu\u00f4n ch\u00e1nh ni\u1ec7m,
\nS\u1ef1 sanh di\u1ec7t c\u00e1c u\u1ea9n,
\n\u00d0\u01b0\u1ee3c hoan h\u1ef7, h\u00e2n hoan,
\nCh\u1ec9 b\u1eadc b\u1ea5t t\u1eed bi\u1ebft.”<\/p>\n

375. “\u00d0\u00e2y T\u1ef7 kheo c\u00f3 tr\u00ed,
\nT\u1ee5 t\u1eadp ph\u00e1p c\u0103n b\u1ea3n
\nH\u1ed9 c\u0103n, bi\u1ebft v\u1eeba \u0111\u1ee7,
\nGi\u1eef g\u00ecn c\u0103n b\u1ea3n gi\u1edbi,
\nTh\u01b0\u1eddng g\u1ea7n g\u0169i b\u1ea1n l\u00e0nh,
\nS\u1ed1ng thanh t\u1ecbnh tinh c\u1ea7n.”<\/p>\n

376. “Giao thi\u1ec7p kh\u00e9o th\u00e2n thi\u1ec7n,
\nC\u1eed ch\u1ec9 m\u1ef1c \u0111oan trang.
\nDo v\u1eady h\u01b0\u1edfng vui nhi\u1ec1u,
\nS\u1ebd d\u1ee9t m\u1ecdi kh\u1ed5 \u0111au.”<\/p>\n

377. “Nh\u01b0 hoa Vassik\u00e0,
\nQu\u0103ng b\u1ecf c\u00e1nh \u00faa t\u00e0n,
\nC\u0169ng v\u1eady v\u1ecb T\u1ef7 kheo,
\nH\u00e3y gi\u1ea3i tho\u00e1t tham s\u00e2n.”<\/p>\n

378. “Th\u00e2n t\u1ecbnh, l\u1eddi an t\u1ecbnh,
\nAn t\u1ecbnh, kh\u00e9o thi\u1ec1n t\u1ecbnh.
\nT\u1ef7 kheo b\u1ecf th\u1ebf v\u1eadt,
\nX\u1ee9ng danh “b\u1eadc t\u1ecbch t\u1ecbnh “.<\/p>\n

379. “T\u1ef1 m\u00ecnh ch\u1ec9 tr\u00edch m\u00ecnh,
\nT\u1ef1 m\u00ecnh d\u00f2 x\u00e9t m\u00ecnh,
\nT\u1ef7 kheo t\u1ef1 ph\u00f2ng h\u1ed9
\nCh\u00e1nh ni\u1ec7m, tr\u00fa an l\u1ea1c.”<\/p>\n

380. “T\u1ef1 m\u00ecnh y ch\u1ec9 m\u00ecnh,
\nT\u1ef1 m\u00ecnh \u0111i \u0111\u1ebfn m\u00ecnh,
\nV\u1eady h\u00e3y t\u1ef1 \u0111i\u1ec1u ph\u1ee5c,
\nNh\u01b0 kh\u00e1ch bu\u00f4n ng\u1ef1a hi\u1ec1n.”<\/p>\n

381. “T\u1ef7 kheo nhi\u1ec1u h\u00e2n hoan,
\nT\u1ecbnh t\u00edn gi\u00e1o ph\u00e1p Ph\u1eadt,
\nCh\u1ee9ng c\u1ea3nh gi\u1edbi t\u1ecbch t\u1ecbnh,
\nC\u00e1c h\u1ea1nh an t\u1ecbnh l\u1ea1c.”<\/p>\n

382. “T\u1ef7 kheo tuy tu\u1ed5i nh\u1ecf
\nSi\u00eang tu gi\u00e1o ph\u00e1p Ph\u1eadt,
\nSoi s\u00e1ng th\u1ebf gian n\u00e0y,
\nNh\u01b0 tr\u0103ng tho\u00e1t kh\u1ecfi m\u00e2y.”<\/p>\n

\n

26. Ph\u1ea9m B\u00e0-La-M\u00f4n<\/strong><\/p>\n

383. “H\u1ee1i n\u00e0y B\u00e0 l\u00e0 m\u00f4n,
\nH\u00e3y tinh t\u1ea5n \u0111o\u1ea1n d\u00f2ng,
\nT\u1eeb b\u1ecf c\u00e1c d\u1ee5c l\u1ea1c,
\nBi\u1ebft \u0111\u01b0\u1ee3c h\u00e0nh \u0111o\u1ea1n di\u1ec7t,
\nNg\u01b0\u1eddi l\u00e0 b\u1eadc v\u00f4 vi.”<\/p>\n

384. “Nh\u1edd th\u01b0\u1eddng tr\u00fa hai ph\u00e1p
\n\u00d0\u1ebfn \u0111\u01b0\u1ee3c b\u1edd b\u00ean kia.
\nB\u00e0-la-m\u00f4n c\u00f3 tr\u00ed,
\nM\u1ecdi ki\u1ebft s\u1eed d\u1ee9t s\u1ea1ch.”<\/p>\n

385. “Kh\u00f4ng b\u1edd n\u00e0y, b\u1edd kia
\nC\u1ea3 hai b\u1edd kh\u00f4ng c\u00f3,
\nL\u00eca kh\u1ed5, kh\u00f4ng tr\u00f3i bu\u1ed9c
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

386. “Tu thi\u1ec1n, tr\u00fa ly tr\u1ea7n
\nPh\u1eadn s\u1ef1 xong, v\u00f4 l\u1eadu,
\n\u00d0\u1ea1t \u0111\u01b0\u1ee3c \u0111\u00edch t\u1ed1i th\u01b0\u1ee3ng,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

387. “M\u1eb7t tr\u1eddi s\u00e1ng ban ng\u00e0y,
\nM\u1eb7t tr\u0103ng s\u00e1ng ban \u0111\u00eam.
\nKh\u00ed gi\u1edbi s\u00e1ng S\u00e1t l\u1ef5,
\nThi\u1ec1n \u0111\u1ecbnh s\u00e1ng Ph\u1ea1m ch\u00ed.
\nC\u00f2n h\u00e0o quang \u0111\u1ee9c Ph\u1eadt,
\nCh\u00f3i s\u00e1ng c\u1ea3 ng\u00e0y \u0111\u00eam.”<\/p>\n

388. “D\u1ee9t \u00e1c g\u1ecdi Ph\u1ea1m ch\u00ed,
\nT\u1ecbnh h\u1ea1nh g\u1ecdi Sa m\u00f4n,
\nT\u1ef1 m\u00ecnh xu\u1ea5t c\u1ea5u u\u1ebf,
\nN\u00ean g\u1ecdi b\u1eadc xu\u1ea5t gia.”<\/p>\n

389. “Ch\u1edb c\u00f3 \u0111\u1eadp Ph\u1ea1m ch\u00ed!
\nPh\u1ea1m ch\u00ed ch\u1edb \u0111\u1eadp l\u1ea1i!
\nX\u1ea5u thay \u0111\u1eadp Ph\u1ea1m ch\u00ed
\n\u00d0\u1eadp tr\u1ea3 l\u1ea1i x\u1ea5u h\u01a1n!”<\/p>\n

390. “\u00d0\u1ed1i v\u1ecb B\u00e0-la-m\u00f4n,
\n\u00d0\u00e2y kh\u00f4ng l\u1ee3i \u00edch nh\u1ecf.
\nKhi \u00fd kh\u00f4ng \u00e1i luy\u1ebfn,
\nT\u00e2m h\u1ea1i \u0111\u01b0\u1ee3c ch\u1eadn \u0111\u1ee9ng,
\nCh\u1ec9 khi \u1ea5y kh\u1ed5 di\u1ec7t,”<\/p>\n

391. “V\u1edbi ng\u01b0\u1eddi th\u00e2n mi\u1ec7ng \u00fd,
\nKh\u00f4ng l\u00e0m c\u00e1c \u00e1c h\u1ea1nh
\nBa nghi\u1ec7p \u0111\u01b0\u1ee3c ph\u00f2ng h\u1ed9,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

392. “T\u1eeb ai, bi\u1ebft ch\u00e1nh ph\u00e1p
\nB\u1eadc Ch\u00e1nh Gi\u00e1c thuy\u1ebft gi\u1ea3ng,
\nH\u00e3y k\u00ednh l\u1ec5 v\u1ecb \u1ea5y,
\nNh\u01b0 ph\u1ea1m ch\u00ed ch\u1edd l\u1eeda.”<\/p>\n

393. “\u00d0\u01b0\u1ee3c g\u1ecdi B\u00e0-la-m\u00f4n,
\nKh\u00f4ng v\u00ec \u0111\u1ea7u b\u1ec7n t\u00f3c,
\nKh\u00f4ng ch\u1ee7ng t\u1ed9c, th\u1ecd sanh,
\nAi th\u1eadt ch\u00e2n, ch\u00e1nh, t\u1ecbnh,
\nM\u1edbi g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

394. “K\u1ebb ngu, c\u00f3 \u00edch g\u00ec
\nB\u1ec7n t\u00f3c v\u1edbi da d\u00ea,
\nN\u1ed9i t\u00e2m to\u00e0n phi\u1ec1n n\u00e3o,
\nNgo\u00e0i m\u1eb7t \u0111\u00e1nh b\u00f3ng su\u00f4ng.”<\/p>\n

395. “Ng\u01b0\u1eddi m\u1eb7c \u00e1o \u0111\u1ed1ng r\u00e1c,
\nG\u1ea7y \u1ed1m, l\u1ed9 m\u1ea1ch g\u00e2n,
\n\u00d0\u1ed9c th\u00e2n thi\u1ec1n trong r\u1eebng.
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

396 “Ta kh\u00f4ng g\u1ecdi Ph\u1ea1m Ch\u00ed,
\nV\u00ec ch\u1ed7 sanh, m\u1eb9 sanh.
\nCh\u1ec9 \u0111\u01b0\u1ee3c g\u1ecdi t\u00ean su\u00f4ng
\nN\u1ebfu t\u00e2m c\u00f2n phi\u1ec1n n\u00e3o.
\nKh\u00f4ng phi\u1ec1n n\u00e3o, ch\u1ea5p tr\u01b0\u1edbc
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

397. “\u00d0o\u1ea1n h\u1ebft c\u00e1c ki\u1ebft s\u1eed,
\nKh\u00f4ng c\u00f2n g\u00ec lo s\u1ee3
\nKh\u00f4ng \u0111\u1eafm tr\u01b0\u1edbc bu\u1ed9c r\u00e0ng
\nTa g\u1ecdi B\u00e0-la-m\u00f4n<\/p>\n

398. “B\u1ecf \u0111ai da, b\u1ecf c\u01b0\u01a1ng
\nB\u1ecf d\u00e2y, \u0111\u1ed3 s\u1edf thu\u1ed9c,
\nB\u1ecf then ch\u1ed1t, s\u00e1ng su\u1ed1t,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

399. “Kh\u00f4ng \u00e1c \u00fd, nh\u1eabn ch\u1ecbu,
\nPh\u1ec9 b\u00e1ng, \u0111\u00e1nh, ph\u1ea1t h\u00ecnh,
\nL\u1ea5y nh\u1eabn l\u00e0m qu\u00e2n l\u1ef1c,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

400. “Kh\u00f4ng h\u1eadn, h\u1ebft b\u1ed5n ph\u1eadn,
\nTr\u00ec gi\u1edbi, kh\u00f4ng tham \u00e1i,
\nNhi\u1ebfp ph\u1ee5c, th\u00e2n cu\u1ed1i c\u00f9ng,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

401. “Nh\u01b0 n\u01b0\u1edbc tr\u00ean l\u00e1 sen,
\nNh\u01b0 h\u1ed9t c\u1ea3i \u0111\u1ea7u kim,
\nNg\u01b0\u1eddi kh\u00f4ng nhi\u1ec5m \u00e1i d\u1ee5c,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

402. “Ai t\u1ef1 tr\u00ean \u0111\u1eddi n\u00e0y,
\nGi\u00e1c kh\u1ed5, di\u1ec7t tr\u1eeb kh\u1ed5,
\nB\u1ecf g\u00e1nh n\u1eb7ng, gi\u1ea3i tho\u00e1t,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

403. “Ng\u01b0\u1eddi tr\u00ed tu\u1ec7 s\u00e2u xa,
\nKh\u00e9o bi\u1ebft \u0111\u1ea1o, phi \u0111\u1ea1o
\nCh\u1ee9ng \u0111\u1ea1t \u0111\u00edch v\u00f4 th\u01b0\u1ee3ng,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

404. “Kh\u00f4ng li\u00ean h\u1ec7 c\u1ea3 hai,
\nXu\u1ea5t gia v\u00e0 th\u1ebf t\u1ee5c,
\nS\u1ed1ng \u0111\u1ed9c th\u00e2n, \u00edt d\u1ee5c,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

405. “B\u1ecf tr\u01b0\u1ee3ng, \u0111\u1ed1i ch\u00fang sanh,
\nY\u1ebfu k\u00e9m hay ki\u00ean c\u01b0\u1eddng,
\nKh\u00f4ng gi\u1ebft, kh\u00f4ng b\u1ea3o gi\u1ebft,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

406. “Th\u00e2n thi\u1ec7n gi\u1eefa th\u00f9 \u0111\u1ecbch
\n\u00d4n h\u00f2a gi\u1eefa hung h\u0103ng.
\nKh\u00f4ng nhi\u1ec5m, gi\u1eefa nhi\u1ec5m tr\u01b0\u1edbc,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

407. “Ng\u01b0\u1eddi b\u1ecf r\u01a1i tham s\u00e2n,
\nKh\u00f4ng m\u1ea1n kh\u00f4ng ganh t\u1ecb,
\nNh\u01b0 h\u1ed9t c\u1ea3i \u0111\u1ea7u kim,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

408. “N\u00f3i l\u00ean l\u1eddi \u00f4n h\u00f2a,
\nL\u1ee3i \u00edch v\u00e0 ch\u00e2n th\u1eadt,
\nKh\u00f4ng m\u1ea5t l\u00f2ng m\u1ed9t ai,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

409. “\u1ede \u0111\u1eddi, v\u1eadt d\u00e0i, ng\u1eafn,
\nNh\u1ecf, l\u1edbn, \u0111\u1eb9p hay x\u1ea5u
\nPh\u00e0m kh\u00f4ng cho kh\u00f4ng l\u1ea5y,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

410. “Ng\u01b0\u1eddi kh\u00f4ng c\u00f3 hy c\u1ea7u,
\n\u00d0\u1eddi n\u00e0y v\u00e0 \u0111\u1eddi sau,
\nKh\u00f4ng hy c\u1ea7u, gi\u1ea3i tho\u00e1t,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

411. “Ng\u01b0\u1eddi kh\u00f4ng c\u00f2n tham \u00e1i,
\nC\u00f3 tr\u00ed, kh\u00f4ng nghi ho\u1eb7c,
\nTh\u1ec3 nh\u1eadp v\u00e0o b\u1ea5t t\u1eed,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

412. “Ng\u01b0\u1eddi s\u1ed1ng \u1edf \u0111\u1eddi n\u00e0y
\nKh\u00f4ng nhi\u1ec5m c\u1ea3 thi\u1ec7n \u00e1c,
\nKh\u00f4ng s\u1ea7u, s\u1ea1ch kh\u00f4ng b\u1ee5i
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

413 “Nh\u01b0 tr\u0103ng, s\u1ea1ch kh\u00f4ng u\u1ebf
\nS\u00e1ng trong v\u00e0 t\u1ecbnh l\u1eb7ng,
\nH\u1eefu \u00e1i, \u0111\u01b0\u1ee3c \u0111o\u1ea1n t\u1eadn,
\nTa g\u1ecdi B\u00e0 l\u00e0 m\u00f4n.”<\/p>\n

414. “V\u01b0\u1ee3t \u0111\u01b0\u1eddng nguy hi\u1ec3m n\u00e0y,
\nNhi\u1ebfp ph\u1ee5c lu\u00e2n h\u1ed3i, si,
\n\u00d0\u1ebfn b\u1edd kia thi\u1ec1n \u0111\u1ecbnh
\nKh\u00f4ng d\u1ee5c \u00e1i, kh\u00f4ng nghi,
\nKh\u00f4ng ch\u1ea5p tr\u01b0\u1edbc, t\u1ecbch t\u1ecbnh,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

415. “Ai \u1edf \u0111\u1eddi, \u0111o\u1ea1n d\u1ee5c,
\nB\u1ecf nh\u00e0, s\u1ed1ng xu\u1ea5t gia,
\nD\u1ee5c h\u1eefu \u0111\u01b0\u1ee3c \u0111o\u1ea1n t\u1eadn,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

416. “Ai \u1edf \u0111\u1eddi \u0111o\u1ea1n \u00e1i
\nB\u1ecf nh\u00e0, s\u1ed1ng xu\u1ea5t gia,
\n\u00c1i h\u1eefu \u0111\u01b0\u1ee3c \u0111o\u1ea1n t\u1eadn,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

417. “B\u1ecf tr\u00f3i bu\u1ed9c lo\u00e0i ng\u01b0\u1eddi,
\nV\u01b0\u1ee3t tr\u00f3i bu\u1ed9c c\u00f5i tr\u1eddi.
\nGi\u1ea3i tho\u00e1t m\u1ecdi bu\u1ed9c r\u00e0ng,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

418. “B\u1ecf \u0111i\u1ec1u \u01b0a, \u0111i\u1ec1u gh\u00e9t,
\nM\u00e1t l\u1ea1nh, di\u1ec7t sanh y
\nB\u1eadc anh h\u00f9ng chi\u1ebfn th\u1eafng,
\nNhi\u1ebfp ph\u1ee5c m\u1ecdi th\u1ebf gi\u1edbi,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

419. “Ai hi\u1ec3u r\u00f5 ho\u00e0n to\u00e0n
\nSanh t\u1eed c\u00e1c ch\u00fang sanh,
\nKh\u00f4ng nhi\u1ec5m, kh\u00e9o v\u01b0\u1ee3t qua,
\nS\u00e1ng su\u1ed1t ch\u00e2n gi\u00e1c ng\u1ed9,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

420. “V\u1edbi ai, lo\u00e0i tr\u1eddi, ng\u01b0\u1eddi
\nC\u00f9ng v\u1edbi C\u00e0n th\u00e1t b\u00e0,
\nKh\u00f4ng bi\u1ebft ch\u1ed7 th\u1ecd sanh
\nL\u1eadu t\u1eadn b\u1eadc La h\u00e1n.
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

421 “Ai qu\u00e1, hi\u1ec7n, v\u1ecb lai
\nKh\u00f4ng m\u1ed9t s\u1edf h\u1eefu g\u00ec,
\nKh\u00f4ng s\u1edf h\u1eefu kh\u00f4ng n\u1eafm,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

422. “B\u1eadc tr\u00e2u ch\u00faa, th\u00f9 th\u1eafng
\nB\u1eadc anh h\u00f9ng, \u0111\u1ea1i s\u0129,
\nB\u1eadc chi\u1ebfn th\u1eafng, kh\u00f4ng nhi\u1ec5m,
\nB\u1eadc t\u1ea9y s\u1ea1ch, gi\u00e1c ng\u1ed9,
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

423. “Ai bi\u1ebft \u0111\u01b0\u1ee3c \u0111\u1eddi tr\u01b0\u1edbc,
\nTh\u1ea5y thi\u00ean gi\u1edbi, \u0111\u1ecda x\u1ee9,
\n\u00d0\u1ea1t \u0111\u01b0\u1ee3c sanh di\u1ec7t t\u1eadn
\nTh\u1eafng tr\u00ed, t\u1ef1 vi\u00ean th\u00e0nh
\nB\u1eadc m\u00e2u ni \u0111\u1ea1o s\u0129.
\nVi\u00ean m\u00e3n m\u1ecdi th\u00e0nh t\u1ef1u
\nTa g\u1ecdi B\u00e0-la-m\u00f4n.”<\/p>\n

[\/vc_tta_section][vc_tta_section title=”Anh Ng\u1eef” tab_id=”anh-ngu”]<\/p>\n

1. Twin Verses<\/strong><\/p>\n

1. Mind precedes all knowables,
\nmind’s their chief, mind-made are they.
\nIf with a corrupted mind
\none should either speak or act
\ndukkha follows caused by that,
\nas does the wheel the ox’s hoof.<\/p>\n

2. Mind precedes all knowables,
\nmind’s their chief, mind-made are they.
\nIf with a clear, and confident mind
\none should speak and act
\nhappiness follows caused by that,
\nas one’s shadow ne’er departing.<\/p>\n

3. Who bears within them enmity:
\n“He has abused and beaten me,
\ndefeated me and plundered me”,
\nhate is not allayed for them.<\/p>\n

4. Who bears within no enmity:
\n“He has abused and beaten me,
\ndefeated me and plundered me”,
\nhate is quite allayed for them.<\/p>\n

5. Never here by enmity
\nare those with enmity allayed,
\nthey are allayed by amity,
\nthis is the timeless Truth.<\/p>\n

6. Still others do not understand
\nthat we must perish in this world,
\nthose who understand this,
\ntheir quarrels are allayed.<\/p>\n

7. One who beauty contemplates,
\nwhose faculties are unrestrained,
\nin food no moderation knows,
\nis languid, who is indolent:
\nthat one does Mara overthrow
\nas wind a tree of little strength.<\/p>\n

8. One who foulness contemplates,
\nwhose faculties are well-restrained,
\nin food does moderation know,
\nis full of faith, who’s diligent:
\nthat one no Mara overthrows,
\nas wind does not a rocky mount.<\/p>\n

9. One who wears the stainless robe
\nwho’s yet not free from stain,
\nwithout restraint and truthfulness
\nfor the stainless robe’s unfit.<\/p>\n

10. But one who is self-cleansed of stain,
\nin moral conduct firmly set,
\nhaving restraint and truthfulness
\nis fit for the stainless robe.<\/p>\n

11. Conceiving the real in unreality
\nwhile seeing unreal the truly real,
\nroaming fields of thoughts ill-formed:
\nnever they at the real arrive.<\/p>\n

12. That which is real they know as real,
\nthat unreal, to be unreal;
\nroaming fields of thought well-formed
\nthey at the real arrive.<\/p>\n

13. Even as the rain does penetrate
\na house that’s badly thatched,
\nlikewise lust does penetrate
\nthe mind uncultivated.<\/p>\n

14. As rain does never penetrate
\na house that is well-thatched,
\nso lust does never penetrate
\nthe mind well cultivated.<\/p>\n

15. Here one grieves, one grieves hereafter,
\nin both ways does the evil-doer grieve;
\none grieves and is afflicted,
\none’s own base kammas seeing.<\/p>\n

16. Here one joys, one joys hereafter,
\nin both ways does the merit-maker joy;
\none joys and one rejoices,
\none’s own pure kammas seeing.<\/p>\n

17. Here one burns, one burns hereafter,
\nin both ways does the evil-doer burn;
\nevil I’ve done, remorsefully one burns,
\nand more one burns passed to realms of woe.<\/p>\n

18. Here one’s glad, one’s glad hereafter,
\nin both ways is the merit-maker glad;
\n“Merit I’ve made”, serenely one is glad,
\nand more one’s glad passed to blissful states.<\/p>\n

19. Though many sacred texts he chants
\nthe heedless man’s no practicer,
\nas cowherd counting other’s kine
\nin samanaship he has no share.<\/p>\n

20. Though few of the sacred texts he chants
\nin Dhamma does his practice run,
\nclear of delusion, lust and hate,
\nwisdom perfected, with heart well-freed,
\nnot clinging to this or other world,
\nin samanaship he has a share<\/p>\n

\n

2. Heedfulness<\/strong><\/p>\n

21. Heedfulness is the Deathless path,
\nheedlessness, the path to death.
\nThose who are heedful do not die,
\nheedless are like the dead.<\/p>\n

22. The wise then, recognizing this
\nas the distinction of heedfulness,
\npleased with the spheres of Nobles Ones,
\nin heedfulness rejoice.<\/p>\n

23. They meditate persistently,
\nconstantly they firmly strive,
\nthe steadfast to Nibbana reach,
\nthe Unexcelled Secure from bonds.<\/p>\n

24. Assiduous and mindful,
\npure kamma making, considerate,
\nrestrained, by Dhamma living,
\nand in heedfulness,
\nfor one such spreads reknown.<\/p>\n

25. By energy and heedfulness,
\nby taming and by self-control,
\nthe one who’s wise should make as isle
\nno flood can overwhelm.<\/p>\n

26. Foolish folk of little wit
\nin heedlessness indulge,
\nthe one who’s wise guards heedfulness
\nkin to the greatest wealth.<\/p>\n

27. Don’t indulge in heedlessness!
\nDon’t come near to sexual joys!
\nThe heedful and contemplative
\nattains abundant bliss.<\/p>\n

28. When one who’s wise does drive away
\nheedlessness by heedfulness,
\nhaving ascended wisdom’s tower
\nsteadfast, one surveys the fools,
\ngriefless, views the grieving folk,
\nas mountaineer does those below.<\/p>\n

29. Among the heedless, heedful,
\namong the sleepy, wide awake.
\nAs the swift horse outruns a hack
\nso one of good wisdom wins.<\/p>\n

30. Heedfulness is always praised,
\nheedlessness is ever blamed.
\nBy heedfulness did Magha go
\nto lordship of the gods.<\/p>\n

31. The bhikkhu liking heedfulness,
\nseeing fear in heedlessness,
\nadvances as a conflagration
\nburning fetters great and small.<\/p>\n

32. The bhikkhu liking heedfulness,
\nseeing fear in heedlessness,
\nnever will he fall away,
\nnear is he to Nibbana.<\/p>\n

\n

3. Mind<\/strong><\/p>\n

33. Mind agitated, wavering,
\nhard to guard and hard to check,
\none of wisdom renders straight
\nas arrow-maker a shaft.<\/p>\n

34. As fish from watery home
\nis drawn and cast upon the land,
\neven so flounders this mind
\nwhile Mara’s Realm abandoning.<\/p>\n

35. The mind is very hard to check
\nand swift, it falls on what it wants.
\nThe training of the mind is good,
\na mind so tamed brings happiness.<\/p>\n

36. The mind is very hard to see
\nand find, it falls on what it wants.
\nOne who’s wise should guard the mind,
\na guarded mind brings happiness.<\/p>\n

37. Drifting far, straying all alone,
\nformless, recumbent in a cave.
\nThey will be free from Mara’s bonds
\nwho do restrain this mind.<\/p>\n

38. One of unsteady mind,
\nwho doesn’t know True Dhamma,
\nwho is of wavering confidence
\nwisdom fails to win.<\/p>\n

39. One of unflooded mind,
\na mind that is not battered,
\nabandoning evil, merit too,
\nno fear for One Awake.<\/p>\n

40. Having known this urn-like body,
\nmade firm this mind as fortress town,
\nwith wisdom-weapon one fights Mara
\nwhile guarding booty, unattached.<\/p>\n

41. Not long alas, and it will lie
\nthis body, here upon the earth.
\nDiscarded, void of consciousness,
\nuseless as a rotten log.<\/p>\n

42. Whatever foe may do to foe,
\nor haters those they hate
\nthe ill-directed mind indeed
\ncan do one greater harm.<\/p>\n

43. What one’s mother, what one’s father,
\nwhatever other kin may do,
\nthe well directed mind indeed
\ncan do greater good.<\/p>\n

\n

4. Flowers<\/strong><\/p>\n

44. Who will comprehend this earth,
\nthe world of Yama, and the gods?
\nWho will discern the well-taught Dhamma
\nas one who’s skilled selects a flower?<\/p>\n

45. One Trained will comprehend this earth,
\nthe world of Yama, and the gods,
\nOne Trained discerns the well-taught Dhamma
\nas one who’s skilled selects a flower.<\/p>\n

46. Having known this froth-like body
\nand awakening to its mirage nature,
\nsmashing Mara’s flowered shafts
\nunseen beyond the Death-king go.<\/p>\n

47. For one who has a clinging mind
\nand gathers only pleasure-flowers,
\nDeath does seize and carry away
\nas great flood a sleeping village.<\/p>\n

48. For one of desires insatiate
\nwho gathers only pleasure-flowers,
\nfor one who has a clinging mind
\nDeath the sovereign overpowers.<\/p>\n

49. Just as a bee in a flower
\nharming neither hue nor scent
\ngathers nectar, flies away,
\nso in towns a Wise One fares.<\/p>\n

50. Not others’ opposition
\nnor what they did or failed to do,
\nbut in oneself should be sought
\nthings done, things left undone.<\/p>\n

51. Just as a gorgeous blossom
\nbrilliant but unscented,
\nso fruitless the well-spoken words
\nof one who does not act.<\/p>\n

52. Just as a gorgeous blossom,
\nbrilliant and sweet-scented,
\nso fruitful the well-spoken words
\nof one who acts as well.<\/p>\n

53. As from a mass of flowers
\nmany a garland may be made,
\nso by one born mortal
\nshould many good deeds be done.<\/p>\n

54. The fragrance of flowers drifts with the wind
\nas sandalwood, jasmine of lavender.
\nThe fragrance of the virtuous sweeps the wind,
\nall pervasive is virtue of the good.<\/p>\n

55. Sandalwood or lavender,
\nlotus or the jasmine great,
\nof these many fragrances
\nvirtue’s fragrance is supreme.<\/p>\n

56. Faint is this fragrance
\nof lavender and sandalwood,
\nbut fragrance of the virtuous
\nsoars sublime amongst the gods.<\/p>\n

57. Of those with perfect virtue
\nwho dwell in heedfulness,
\nfreed by Final Knowledge:
\nMara cannot know their path.<\/p>\n

58. As beside the highroad
\nwhere rubbish in a pit is flung
\nthere flourishes the lotus bloom
\nfragrant and the mind’s delight.<\/p>\n

59. So among rubbish-beings,
\ncommon humans blind-become,
\nthe Perfect Buddha’s pupil
\noutshines with wisdom bright.<\/p>\n

\n

5. Fools<\/strong><\/p>\n

60. Long is the night for the sleepless,
\nlong is the league for the weary one,
\nsamsara’s way is long for fools
\nwho know not the Dhamma True.<\/p>\n

61. If a wayfarer fails to find
\none better or equal,
\nsteadfast he should fare alone
\nfor a fool’s no fellowship.<\/p>\n

62. “Sons have I, wealth have I”,
\nthus the fool is fretful.
\nHe himself is not his own,
\nhow then are sons, how wealth?<\/p>\n

63. Conceiving so his foolishness
\nthe fool is thereby wise,
\nwhile “fool” is called that fool
\nconceited that he’s wise.<\/p>\n

64. Though all through life the fool
\nmight wait upon the wise,
\nno more Dhamma can he sense
\nthan spoon the taste of soup.<\/p>\n

65. Though briefly one intelligent
\nmight wait upon the wise,
\nquickly Dhamma he can sense
\nas tongue the taste of soup.<\/p>\n

66. Fools of feeble wisdom fare
\nenemies to themselves,
\nmaking evil kamma
\nwhich is of bitter fruit.<\/p>\n

67. That kamma’s not well-made
\nfrom which there is remorse,
\nof which one senses the result
\nwith weeping and a tear-stained face.<\/p>\n

68. But well-made is that kamma
\nwhich done brings no remorse,
\nof which one senses the result
\nwith glad mind and with joy.<\/p>\n

69. When evil kamma’s immature
\nthe fool thinks it is honeyed,
\nbut when the evil has matured
\nthen to the fool comes dukkha.<\/p>\n

70. Month after month with blady-grass tip
\nthe fool may take his food;
\nhe’s not worth the slightest bit
\nof one who Dhamma knows.<\/p>\n

71. As milk, is evil kamma done,
\nso slowly does it sour.
\nSmouldering does it follow the fool
\nlike fire with ashes covered.<\/p>\n

72. Truly to his detriment
\nskill is born to the fool;
\nruined is his better nature
\nand scattered are his wits.<\/p>\n

73. For position a fool may wish:
\namong the bhikkhus precedence,
\nin monasteries authority,
\nfrom other families honours.<\/p>\n

74. Both monks and laymen, let them think
\n“This was done by me,
\nwhatever the works, both great and small,
\nlet them depend on me”.
\nSuch the intention of a fool,
\nswollen his greed and conceit.<\/p>\n

75. One is the way to worldly gain,
\nanother to Nibbana goes.
\nClearly comprehending this
\nthe bhikkhu, Buddha’s follower
\nshould wallow not in proffered gifts,
\nsurrendering instead to solitude.<\/p>\n

\n

6. The Wise<\/strong><\/p>\n

76. Should one a man of wisdom meet
\nwho points out faults and gives reproof,
\nwho lays a hidden treasure bare,
\nwith such a sage should one consort.
\nConsorting so is one enriched
\nand never in decline.<\/p>\n

77. Let him exhort, let him instruct,
\nand check one from abasement.
\nDear indeed is he to the true,
\nnot dear is he to the false.<\/p>\n

78. Don’t go around with evil friends,
\nwith rogues do not resort.
\nSpend your time with noble friends,
\nand worthy ones consort.<\/p>\n

79. Happy is he who Dhamma drinks
\nwith heart that’s clear and cool.
\nOne so wise e’er delights
\nin Dhamma declared by the Noble.<\/p>\n

80. Irrigators govern waters,
\nfletchers fashion shafts,
\nas joiners shape their timber
\nthose who are wise tame themselves.<\/p>\n

81. Just as a mighty boulder
\nstirs not with the wind,
\nso the wise are never moved
\neither by praise or blame.<\/p>\n

82. Even as a fathomless lake,
\na lake so calm and clear,
\nso dhammas having heard
\nserene the wise become.<\/p>\n

83. Everything the good renounce,
\nthe peaceful chatter not of fond delights,
\nand whether touched by pleasure or pain
\nnor joy or woe in the wise is seen.<\/p>\n

84. Neither for one’s own, nor for another’s sake
\none should wish for children, wealth and estate,
\nnor success desire by means unjust,
\nthus virtuous, and wise, righteous one would be.<\/p>\n

85. Among folk they are few
\nwho go to the Further Shore,
\nmost among humanity
\nscurry on this hither shore.<\/p>\n

86. But they who practise Dhamma
\naccording to Dhamma well-told,
\nfrom Death’s Domain hard to leave
\nthey’ll cross to the Further Shore.<\/p>\n

87. Abandoning the Dhammas dark
\nthe wise should cultivate the bright,
\nhaving from home to homeless gone
\nin solitude unsettling.<\/p>\n

88. Let them desire that rare delight
\nrenouncing pleasures, owing nought,
\nthose wise ones should cleanse themselves
\nfrom all defilements of the mind.<\/p>\n

89. Those who come to Wakening
\nwith mind full-cultivated,
\ndelight, no longer clinging,
\nin relinquishing attachment:
\nthey, without pollution, radiant,
\nin this world have reached Nibbana.<\/p>\n

\n

7. The saints<\/strong><\/p>\n

90. With journey finished and sorrowless,
\nfrom everything completely free,
\nfor one who has loosened all the ties
\npassion\u2019s fever is not found.<\/p>\n

91. Mindful Ones exert themselves,
\nin no abode do they delight,
\nas swans abandoning their lake
\nhome after home they leave behind.<\/p>\n

92. For those who don\u2019t accumulate,
\nwho well reflect upon their food,
\nthey have as range the nameless and
\nthe void of perfect freedom too.
\nAs birds that wing through space,
\nhard to trace their going.<\/p>\n

93. For whom pollutions are destroyed,
\nnot attached to any food,
\nhe has as range the nameless and
\nthe void of perfect freedom too.
\nAs birds that wing through space,
\nhard to trace his going.<\/p>\n

94. Whose faculties are pacified
\nas steeds by charioteers well-tamed,
\nwith pride abandoned, unpolluted,
\nto even devas this One\u2019s dear.<\/p>\n

95. Like earth is one who\u2019s well-behaved,
\nsecure and not resentful,
\nas city-post, as filth-free lake,
\nno wanderings-on for One Who\u2019s Thus.<\/p>\n

96. Peaceful his mind and peaceful
\nhis speech and actions too,
\nperfect in knowledge of freedom,
\nOne Thus is of utmost peace.<\/p>\n

97. With no beliefs, the Unmade known,
\nwith fetters finally severed,
\nwith kammas cut and craving shed,
\nattained to humanity\u2019s heights.<\/p>\n

98. Whether in town or woods,
\nwhether in vale, on hill,
\nwherever dwell the Arahants
\nso pleasing there the earth.<\/p>\n

99. Delightful are the forests
\nwhere folk do not delight,
\nthere the Passionless delight,
\nthey\u2019re not pleasure-seekers.<\/p>\n

\n

8. Thousands<\/strong><\/p>\n

100. Though a thousand speeches be
\ncomposed of meaningless lines,
\nbetter the single meaningful line
\none hears, then comes to calm.<\/p>\n

101. Though a thousand verses be
\ncomposed of meaningless lines,
\nbetter the single line of verse
\none hears, then comes to calm.<\/p>\n

102. Though a hundred verses chant
\ncomposed of meaningless lines,
\nbetter the single Dhamma line
\none hears, then comes to calm.<\/p>\n

103. Though thousand times a thousand men
\nin battle one may conquer,
\nyet should one conquer just oneself
\none is the greatest conqueror.<\/p>\n

104. Greater the conquest of oneself
\nthan subjugating others,
\nthat one who’s always well-restrained,
\nthat one who’s tamed of self .<\/p>\n

105. Neither deva nor minstrel divine,
\nnor Mara together with Brahma,
\ncan overthrow the victory
\nof such a one as this.<\/p>\n

106. Month by month for a hundred years
\na thousand one might sacrifice,
\nbut if for only a moment one
\nmight honour the self-developed,
\nsuch honour then were better by far
\nthan a century of sacrifice.<\/p>\n

107. One might tend for a hundred years
\nthe forest’s sacred fire,
\nbut if for only a moment one
\nmight honour the self-developed,
\nsuch honour then were better by far
\nthan a century of sacrifice.<\/p>\n

108. Whatever one who merit seeks
\nshould for a year make sacrifice,
\nall comes not to a quarter part
\nof honouring the Noble.<\/p>\n

109. For one of respectful nature
\nwho ever the elders honours,
\nlong life and beauty, joy and strength,
\nthese qualities increase.<\/p>\n

110. Though one should live a hundred years
\nfoolish, uncontrolled,
\nyet better is life for a single day
\nmoral and meditative.<\/p>\n

111. Though one should live a hundred years
\nfoolish, uncontrolled,
\nyet better is life for a single day
\nwise and meditative.<\/p>\n

112. Though one should live a hundred years
\nlazy, of little effort,
\nyet better is life for a single day
\nstrongly making effort.<\/p>\n

113. Though one should live a hundred years
\nnot seeing rise and fall,
\nyet better is life for a single day
\nseeing rise and fall.<\/p>\n

114. Though one should live a hundred years
\nnot seeing the Deathless State,
\nyet better is life for a single day
\nseeing Deathlessness.<\/p>\n

115. Though one should live a hundred years
\nnot seeing Dhamma Supreme,
\nyet better is life for a single day
\nseeing Dhamma Supreme.<\/p>\n

\n

9. Evil<\/strong><\/p>\n

116. Make haste towards the good
\nand check the mind from evil.
\nThe one who’s is slow in making merit
\ndelights in the mind in evil.<\/p>\n

117. If one should some evil do
\nthen do it not again and again.
\nDo not wish for it anew
\nfor evil grows to dukkha.<\/p>\n

118. If one should some merit make
\ndo it again and again.
\nOne should wish for it anew
\nfor merit grows to joy.<\/p>\n

119. As long as evil ripens not
\neven the evil one goodness knows,
\nbut when the evil ripens
\nthen that person evil knows.<\/p>\n

120. As long as goodness ripens not
\neven the good one evil knows,
\nbut when the goodness ripens
\nthen that person knows the good.<\/p>\n

121. Think lightly not of evil,
\n“It will not come to me”,
\nfor by the falling of water drops
\na water jar is filled.
\nThe fool with evil fills himself,
\nhe soaks up little by little.<\/p>\n

122. Think lightly not of goodness,
\n“It will not come to me”,
\nfor by the falling of water drops
\na water jar is filled.
\nThe sage with goodness fills himself,
\nhe soaks up little by little.<\/p>\n

123. As merchant on a perilous path,
\ngreat wealth having little guard,
\nas life-loving man with poison
\nso with evil heedful be.<\/p>\n

124. If in the hand’s no wound
\npoison one may bear.
\nA woundless one is poisoned not,
\nnon-doers have no evil.<\/p>\n

125. Who offends the inoffensive,
\nthe innocent and blameless one,
\nupon that fool does evil fall
\nas fine dust flung against the wind.<\/p>\n

126. Some find birth within a womb,
\nevil-doer quicken in hell,
\ngood-farers to the heavens go,
\nthe Unpolluted wholly cool.<\/p>\n

127. Neither in sky nor surrounding by sea,
\nnor by dwelling in a mountain cave,
\nnowhere is found that place in earth
\nwhere one’s from evil kamma free.<\/p>\n

128. Neither in sky nor surrounding by sea,
\nnor by dwelling in a mountain cave,
\nnowhere is found that place in earth
\nwhere one’s by Death not overcome.<\/p>\n

\n

10. Punishment<\/strong><\/p>\n

129. All tremble at force,
\nof death are all afraid.
\nLikening others to oneself
\nkill not nor cause to kill.<\/p>\n

130. All tremble at force,
\ndear is life to all.
\nLikening others to oneself
\nkill not nor cause to kill.<\/p>\n

131. Whoever harms with force
\nthose desiring happiness,
\nas seeker after happiness
\none gains no future joy.<\/p>\n

132. Whoever doesn’t harm with force
\nthose desiring happiness,
\nas seeker after happiness
\none then gains future joy.<\/p>\n

133. Speak not harshly to other folk,
\nspeaking so, they may retort.
\nDukkha indeed is quarrelsome speech
\nand force for force may hurt you.<\/p>\n

134. If like a broken gong
\nnever you reverberate,
\nquarreling’s not part of you,
\nthat Nibbana’s reached.<\/p>\n

135. As with force the cowherds drive
\ntheir cattle out to graze,
\nlike this decay and death drive out
\nthe life from all beings.<\/p>\n

136. When the fool does evil deeds
\ntheir end he does not know,
\nsuch kamma burns the one unwise
\nas one who’s scorched by fire.<\/p>\n

137. Whoever forces the forceless
\nor offends the inoffensive,
\nspeedily comes indeed
\nto one of these ten states:<\/p>\n

138. Sharp pain or deprivation,
\nor injury to the body,
\nor to a serious disease,
\nderangement of the mind;<\/p>\n

139. Troubled by the government,
\nor else false accusation,
\nor by loss of relatives,
\ndestruction of one’s wealth;<\/p>\n

140. Or one’s houses burn
\non raging conflagration,
\nat the body’s end, in hell
\narises that unwise one.<\/p>\n

141. Not going naked, nor matted hair, nor filth,
\nnor fasting, not sleeping on bare earth,
\nno penance on heels, nor sweat nor grime
\ncan purify a mortal still overcome by doubt.<\/p>\n

142. Even though adorned, if living in peace
\ncalm, tamed, established in the holy life,
\nfor beings all laying force aside:
\none pure, one peaceful, a bhikkhu is he.<\/p>\n

143. Where in the world is found
\none restrained by shame,
\nawakened out of sleep
\nas splendid horse with whip?<\/p>\n

144. As splendid horse touched with whip,
\nbe ardent, deeply moved,
\nby faith and virtue, effort too,
\nby meditation, Dhamma’s search,
\nby knowledge, kindness, mindfulness;
\nabandon dukkha limitless!<\/p>\n

145. Irrigators govern water,
\nfletchers fashion shafts,
\nas joiners shape their timber
\nthose of good conduct tame themselves.<\/p>\n

\n

11. Old Age<\/strong><\/p>\n

146. Why this laughter, why this joy,
\nwhen it’s ever blazing?
\nShrouded all about by gloom
\nwon’t you look for the light?<\/p>\n

147. See this body beautiful
\na mass of sores, a congeries,
\nmuch considered but miserable
\nwhere nothing’s stable, nothing persists.<\/p>\n

148. All decrepit is this body,
\ndiseases’ nest and frail;
\nthis foul mass is broken up
\nfor life does end in death.<\/p>\n

149. These dove-hued bones
\nscattered in Fall,
\nlike long white gourds,
\nwhat joy in seeing them?<\/p>\n

150. This city’s made of bones
\nplastered with flesh and blood,
\nwithin are stored decay and death,
\nbesmearing and conceit.<\/p>\n

151. Even rich royal chariots rot,
\nthe body too does rot, decay,
\nbut undecaying’s Dhamma of the Good;
\nwho to the good declare.<\/p>\n

152. Just as the ox grows old
\nso this man of little learning:
\nhis fleshiness increases,
\nhis wisdom doesn’t grow.<\/p>\n

153. Through many of samsara’s births
\nI hasten seeking, finding not
\nthe builder of this house:
\npain is birth again, again.<\/p>\n

154. O Builder of this house, you’re seen!
\nyou shall not build a house again;
\nall you beams have given away,
\nrafters of the ridge decayed,
\nmind to the Unconditioned gone,
\nexhaustion of craving has it reached.<\/p>\n

155. Who have not led the holy life
\nnor riches won while young,
\nthey linger on as aged cranes
\naround a fished-out pond.<\/p>\n

156. Who have not led the holy life
\nnor riches won while young,
\nthey languish on, worn-out bows,
\nsighing for the past.<\/p>\n

\n

12. Self<\/strong><\/p>\n

157. If one holds oneself as dear,
\nprotected, one protects oneself.
\nOne who’s wise should be aware
\nthrough all the watches three.<\/p>\n

158. One should first establish
\noneself in what is proper.
\nOne may then teach others,
\nand wise, one is not blamed.<\/p>\n

159. As one teaches others
\nso should one do oneself.
\nWell-tamed, on may tame others,
\noneself to tame is hard.<\/p>\n

160. Oneself is refuge of oneself,
\nwho else indeed could refuge be?
\nBy good training of oneself
\none gains a refuge hard to gain.<\/p>\n

161. By oneself is evil done,
\nit’s born of self and self-produced.
\nEvil grinds the unwise one
\nas diamond does the hardest gem.<\/p>\n

162. He whose conduct’s very bad
\nlike oak-tree choked with ivy,
\nso he does towards himself
\nwhat enemies would wish.<\/p>\n

163. Easy is what’s bad to do,
\nwhat’s harmful to oneself.
\nBut what is good, of benefit,
\nis very hard to do.<\/p>\n

164. Whatever man unwise relies
\non evil views and so condemns
\nthe Teaching of the Arahants,
\nor Noble Ones who Dhamma live,
\nhe, as a bamboo fruiting,
\nfruits to self-destruction.<\/p>\n

165. By oneself is evil done,
\nby oneself defiled,
\nby oneself it’s left undone,
\nby self alone one purified.
\nPurity, impurity on oneself depend,
\nno one can purify another.<\/p>\n

166. Let none neglect their good
\nfor others’ good however great.
\nKnow well oneself’s own good
\nand to that good attend.<\/p>\n

\n

13. World<\/strong><\/p>\n

167. Do not follow base desires,
\nnor live with heedlessness,
\ndo not follow wrong beliefs
\nto grow in worldly ways.<\/p>\n

168. Rouse yourself, be diligent,
\nin Dhamma faring well.
\nWho dwells in Dhamma’s happy
\nin this birth and the next.<\/p>\n

169. Fare in Dhamma coursing well,
\nin evil courses do not fare.
\nWho dwells in Dhamma’s happy
\nin this birth and the next.<\/p>\n

170. Just as a bubble may be seen,
\njust as a faint mirage,
\nso should the world be viewed
\nthat the Death-king sees one not.<\/p>\n

171. Come, look upon this world
\nlike to a rich, royal chariot
\nwherein fools lounge at ease
\nbut alert ones linger not.<\/p>\n

172. Whoso was heedless formerly
\nbut later lives with heedfulness
\nilluminates all this world
\nas moon when free of clouds.<\/p>\n

173. Who by wholesome kamma
\ncovers up the evil done
\nillumines all this world
\nas moon when free from clouds.<\/p>\n

174. This world is blind-become
\nfew are here who see within
\nas few the birds break free from net
\nso those who go to heavens.<\/p>\n

175. Swans upon the sun’s path fly,
\nthe powerful through space,
\nconquering Mara and his host
\naway from the world the wise are led.<\/p>\n

176. For one who falsely speaks,
\nwho disregards the Dhamma,
\nwho other lives denies:
\nno evil this one will not do.<\/p>\n

177. To heavenly realms the mean don’t fare,
\nfools magnanimity ne’er acclaim,
\nbut the one of wisdom rejoices at giving
\nand happy will be in future lives.<\/p>\n

178. Than o’er the earth sole sovereignty,
\nthan going unto heaven,
\nthan lordship over all the worlds:
\nbetter the Steam-winner’s Fruit.<\/p>\n

\n

14. The Buddha<\/strong><\/p>\n

179. That Buddha traceless of infinite range
\nwhose victory none may e’er undo,
\nwhose vanquished follow to no world,
\nthen by which track will you trace him?<\/p>\n

180. That Buddha traceless of infinite range
\nin whom’s no entangling craving
\nand no ensnaring not anywhere leading,
\nthen by which track will you trace him?<\/p>\n

181. E’er intent on concentration,
\njoyful in peace of letting go,
\nmindful, wise, the perfect Buddhas,
\nto even devas they are dear.<\/p>\n

182. Human birth is hard to gain,
\nhard for mortals is their life,
\nto come to Dhamma True is hard,
\nrare the Buddhas’ arising.<\/p>\n

183. Every evil never doing
\nand in wholesomeness increasing
\nand one’s heart well-purifying:
\nthis is the Buddhas’ Teaching.<\/p>\n

184. Patience’s the austerity supreme,
\n“Nibbana’s supreme” the Buddhas say.
\nOne who irks or others harms
\nis not ordained or monk become.<\/p>\n

185. Not reviling, neither harming,
\nwell-restrained in Patimokha,
\nknowing reason in one’s food,
\ndwelling far in solitude,
\nand striving in the mind sublime:
\nthis is the Buddhas’ Teaching.<\/p>\n

186. Not by rain of golden coins
\nis found desires’ satiety,
\ndesires are dukkha, of little joy,
\nthus a wise one understands.<\/p>\n

187. Even with pleasures heavenly
\nthat one finds no delight,
\nthe perfect Buddha’s pupil
\ndelights in craving’s end.<\/p>\n

188. Many a refuge do they seek
\non hills, in woods, to sacred trees,
\nto monasteries and shrines they go;
\nfolk by fear tormented.<\/p>\n

189. Such refuge isn’t secure,
\nsuch refuge isn’t supreme.
\nFrom all dukkha one’s not free
\nunto that refuge gone.<\/p>\n

190. But going for refuge to Buddha,
\nto Dhamma and the Sangha too,
\none sees with perfect wisdom
\nthe tetrad of the Noble Truths:<\/p>\n

191. Dukkha, its causal arising,
\nthe overcoming of dukkha,
\nand the Eight-fold Path that’s Noble
\nleading to dukkha’s allaying.<\/p>\n

192. Such refuge is secure,
\nsuch refuge is supreme.
\nFrom all dukkha one is free
\nunto that refuge gone.<\/p>\n

193. Hard to find the pure and noble
\nwho isn’t born just anywhere,
\nwherever one so wise is born
\nthat family thrives happily.<\/p>\n

194. Blessed is the birth of Buddhas,
\nblest True Dhamma’s Teaching,
\nblest the Sangha’s harmony
\nand blessed is their striving.<\/p>\n

195. Who venerates the venerable
\nBuddhas or their disciples,
\nhave overcome the manifold,
\ngrief and lamentation left.<\/p>\n

196. They who are “Thus”, venerable,
\ncool and free from every fear –
\nno one is able to calculate
\ntheir merit as “just-so-much”.<\/p>\n

\n

15. Happiness<\/strong><\/p>\n

197. We the unhating live
\nhappily midst the haters,
\namong the hating humans
\nfrom hatred dwell we free.<\/p>\n

198. We who are healthy live
\nhappily midst the unhealthy,
\namong unhealthy humans
\nfrom ill-health dwell we free.<\/p>\n

199. We the unfrenzied live
\nhappily midst the frenzied,
\namong the frenzied humans
\nfrom frenzy dwell we free.<\/p>\n

200. We for whom there’s nought
\nlive indeed so happily,
\njoy-sustained we’ll be
\nlike resplendent gods.<\/p>\n

201. Victory gives rise to hate,
\nthose defeated lie in pain,
\nhappily rest the Peaceful
\nsurrendering victory-defeat.<\/p>\n

202. There’s no fire like lust,
\nno evil like aversion,
\nno dukkha like the aggregates,
\nno higher bliss than Peace.<\/p>\n

203. Hunger is the greatest ill,
\nthe greatest dukkha – conditionedness,
\nknowing this reality at it is:
\nNibbana bliss supreme.<\/p>\n

204. Health’s the greatest gain,
\ncontentment, best of wealth,
\ntrusting’s best of kin,
\nNibbana bliss supreme.<\/p>\n

205. Having drunk of solitude
\nand tasted Peace Sublime,
\nfree from sorrow, evil-free,
\none drinks of Dhamma’s joy.<\/p>\n

206. So fair’s the sight of Noble Ones,
\never good their company,
\nby relating not to fools
\never happy one may be.<\/p>\n

207. Who moves among fool’s company
\nmust truly grieve for long,
\nfor ill the company of fools
\nas ever that of foes,
\nbut weal’s a wise one’s company
\nas meeting of one’s folk.<\/p>\n

208. Thus go with the steadfast, wise, well-versed,
\nfirm of virtue, practice-pure,
\nEnnobled “Such”, who’s sound, sincere,
\nas moon in wake of the Milky Way.<\/p>\n

\n

16. Affection<\/strong><\/p>\n

209. One makes an effort where none’s due
\nwith nothing done where effort’s due,
\none grasps the dear, gives up the Quest
\nenvying those who exert themselves.<\/p>\n

210. Don’t consort with dear ones
\nat any time, nor those not dear,
\n’tis dukkha not to see the dear,
\n’tis dukkha seeing those not dear.<\/p>\n

211. Others then do not make dear
\nfor hard’s the parting from them.
\nFor whom there is no dear, undear
\nin them no bonds are found.<\/p>\n

212. From endearment grief is born,
\nfrom endearment fear,
\none who is endearment-free
\nhas no grief — how fear?<\/p>\n

213. From affection grief is born,
\nfrom affection fear,
\none who is affection-free
\nhas no grief — how fear?<\/p>\n

214. From lustfulness arises grief,
\nfrom lustfulness springs fear,
\none wholly free of lustfulness
\nhas no grief — how fear?<\/p>\n

215. From attachment grief is born,
\nfrom attachment fear,
\none who is attachment-free
\nhas no grief — how fear?<\/p>\n

216. Out of craving grief is born,
\nout of craving fear,
\none fully freed of craving
\nhas no grief — how fear?<\/p>\n

217. Perfect in virtue and insight,
\nfirm in Dhamma, knower of Truth,
\ndear to the people’s such a one
\nwho does what should be done.<\/p>\n

218. One with a wish for the Undeclared,
\nwith mind so well-pervaded,
\na mind not bound in pleasures of sense,
\nan “upstream-goer’s” called.<\/p>\n

219. One who’s long away from home
\nreturns in safety from afar,
\nthen friends, well-wishers, kinsmen too
\nare overjoyed at his return.<\/p>\n

220. In the same way, with merit done
\nwhen from this world to another gone
\nthose merits then receive one there
\nas relatives a dear one come.<\/p>\n

\n

17. Anger<\/strong><\/p>\n

221. Anger and pride should one forsake,
\nall fetters cast aside,
\ndukkha’s none where no desire,
\nno binding to body or mind.<\/p>\n

222. Who checks arising anger
\nas with chariot away,
\nthat one I call a charioteer,
\nothers merely grip the reins.<\/p>\n

223. Anger conquer by amity,
\nevil conquer with good,
\nby giving conquer miserly,
\nwith truth the speaker of falsity.<\/p>\n

224. Speak truth and be not angry,
\nfrom little give to one who asks,
\nby these conditions three to go
\nunto the presence of the gods.<\/p>\n

225. Those sages inoffensive
\nin body e’er restrained
\ngo unto the Deathless State
\nwhere gone they grieve no more.<\/p>\n

226. For the ever-vigilant
\nwho train by day and night
\nupon Nibbana e’er intent
\npollutions fade away.<\/p>\n

227. An ancient saying, Atula,
\nnot only said today —
\n“They are blamed who silent sit,
\nwho often speak they too are blamed,
\nand blamed are they of measured speech” —
\nthere’s none in the world unblamed.<\/p>\n

228. There never was, there’ll never be
\nnor now is ever found
\na person blamed perpetually
\nor one who’s wholly praised.<\/p>\n

229. But those who are intelligent
\npraise one of flawless conduct, sage,
\nin wisdom and virtue well-composed,
\nhaving observed him day by day.<\/p>\n

230. Who’s to blame that one so fine
\nas gem from Jambu stream?
\nEven the devas that one praise,
\nby Brahma too is praised.<\/p>\n

231. Rough action one should guard against,
\nbe with body well-restrained,
\nbad bodily conduct having shed
\ntrain oneself in good.<\/p>\n

232. Rough speaking one should guard against,
\nbe in speaking well-restrained,
\nbad verbal conduct having shed
\ntrain oneself in good.<\/p>\n

233. Rough thinking one should guard against,
\nbe in thinking well-restrained,
\nbad mental conduct having shed
\ntrain oneself in good.<\/p>\n

234. Restrained in body are the wise,
\nin speech as well they are restrained,
\nlikewise are they restrained in mind,
\nthey’re perfectly restrained.<\/p>\n

\n

18. Impurities<\/strong><\/p>\n

235. Now a withered leaf you are
\nand now Death’s men draw near,
\nnow you stand at the parting gates
\nbut waybread you have none.<\/p>\n

236. Make an island of yourself,
\nquickly strive and wise become,
\nfreed from stain and passionless
\nto go to the pure Abodes.<\/p>\n

237. Even now the end draws near,
\nto the presence of death you’ve fared.
\nAlong the path’s no place for rest
\nand waybread you have none.<\/p>\n

238. Make an island of yourself,
\nquickly strive and wise become,
\nfreed from stain and passionless
\nyou’ll not return, take flesh, decay.<\/p>\n

239. Little by little, time after time,
\nsuccessively then let the sage
\nblow away all blemishes
\njust as a smith with silver.<\/p>\n

240. As rust arisen out of iron
\nitself that iron eats away,
\nso kammas done beyond what’s wise
\nlead to a state of woe.<\/p>\n

241. For oral tradition, non-recitation,
\nin household life, non-exertion,
\nthe fair of form when slovenly,
\na sentry’s sloth: all blemishes.<\/p>\n

242. In woman, conduct culpable,
\nwith givers, avariciousness,
\nall blemishes these evil things
\nin this world or the next.<\/p>\n

243. More basic than these blemishes
\nis ignorance, the worst of all.
\nAbandoning this blemish then,
\nbe free of blemish, monks!<\/p>\n

244. Easy the life for a shameless one
\nwho bold and forward as a crow,
\nis slanderer and braggart too:
\nthis one’s completely stained.<\/p>\n

245. But hard the life of a modest one
\nwho always seeks for purity,
\nwho’s cheerful though no braggart,
\nclean-living and discerning.<\/p>\n

246. In the world who life destroys,
\nwho words of falsity speaks,
\nwho takes what is not freely given
\nor to another’s partner goes.<\/p>\n

247. Or has distilled, fermented drinks:
\nWho with abandon follows these
\nextirpates the root of self
\neven here in this very world.<\/p>\n

248. Therefore friend remember this;
\nHard to restrain are evil acts,
\ndon’t let greed and wickedness
\ndown drag you long in dukkha.<\/p>\n

249. People give as they have faith,
\nas they are bright with joyfulness.
\nWho’s troubled over gifts received,
\nthe food and drink that others get,
\nneither in daytime nor by night
\nwill come to a collected mind.<\/p>\n

250. But who has severed envy’s mind,
\nuprooted it, destroyed entire,
\nindeed in daytime and by night
\nwill come to a collected mind.<\/p>\n

251. There is no fire like lust,
\nnought seizes like aversion,
\nunequalled is delusion’s net,
\nno river’s like to craving.<\/p>\n

252. Other’s faults are easy to see
\nyet hard it is to see one’s own,
\nand so one winnows just like chaff
\nthe faults of other people, while
\nhiding away those of one’s own
\nas crafty cheat the losing throw.<\/p>\n

253. Who’s always seeing other’s faults,
\ntaking offence, censorious,
\npollutions spread for such a one
\nwho’s far from their exhaustion.<\/p>\n

254. In skies above there is no path,
\nno peaceful one’s without,
\nin manifoldness do folk delight,
\nTathagatas are manifold-free.<\/p>\n

255. In skies above there is no path,
\nno peaceful one’s without,
\nnothing conditioned ever lasts,
\nno Buddha’s ever shaken.<\/p>\n

\n

19. Established in Dhamma<\/strong><\/p>\n

256. Whoever judges hastily
\ndoes Dhamma not uphold,
\na wise one should investigate
\ntruth and untruth both.<\/p>\n

257. Who others guides impartially
\nwith carefulness, with Dhamma,
\nthat wise one Dhamma guards,
\na “Dhamma-holder’s” called.<\/p>\n

258. Just because articulate
\none’s not thereby wise,
\nhateless, fearless and secure,
\na “wise one” thus is called.<\/p>\n

259. Just because articulate
\none’s not skilled in Dhamma;
\nbut one who’s heard even little
\nand Dhamma in the body sees,
\nthat one is skilled indeed,
\nnot heedless of the Dhamma.<\/p>\n

260. A man is not an Elder
\nthough his head be grey,
\nhe’s just fully ripe in years,
\n“aged-in-vain” he’s called.<\/p>\n

261. In whom is truth and Dhamma too,
\nharmlessness, restraint, control,
\nhe’s steadfast, rid of blemishes,
\nan “Elder” he is called.<\/p>\n

262. Not by eloquence alone
\nor by lovely countenance
\nis a person beautiful
\nif jealous, boastful, mean.<\/p>\n

263. But “beautiful” is called that one
\nin whom these are completely shed,
\nuprooted, utterly destroyed,
\na wise one purged of hate.<\/p>\n

264. By shaven head no Samana
\nif with deceit, no discipline.
\nEngrossed in greed and selfishness
\nhow shall he be a Samana?<\/p>\n

265. All evils altogether he
\nsubdues both fine and gross.
\nHaving subdued al evil he
\nindeed is called a “Samana”.<\/p>\n

266. Though one begs from others
\nby this alone’s no bhikkhu.
\nNot just by this a bhikkhu
\nbut from all Dhamma doing.<\/p>\n

267. Who both good and evil deeds
\nhas gone beyond with holy life,
\nhaving discerned the world he fares
\nand “Bhikkhu” he is called.<\/p>\n

268. By silence one is not a sage
\nif confused and foolish,
\nbut one who’s wise, as if with scales
\nweighs, adopts what’s good.<\/p>\n

269. Shunning evil utterly
\none is a sage, by that a sage.
\nWhoever both worlds knows
\nfor that one’s called a “Sage”.<\/p>\n

270. By harming living beings
\none is not a “Noble” man,
\nby lack of harm to all that live
\none is called a “Nobel One”.<\/p>\n

271. Not by vows and rituals
\nor again by learning much
\nor by meditative calm
\nor by life in solitude.<\/p>\n

272. Should you, O bhikkhu, be content,
\n“I’ve touched the bliss of letting go
\nnot enjoyed by common folk”,
\nthough you’ve not gained pollution’s end.<\/p>\n

\n

20. The Path<\/strong><\/p>\n

273. Of paths the Eight-fold is the best,
\nof truths the statement Four,
\nthe passionless of teachings best,
\nof humankind the Seer.<\/p>\n

274. This is the Path, no other’s there
\nfor purity of insight,
\nenter then upon this path
\nbemusing Mara utterly.<\/p>\n

275. Entered then upon this Path
\nyou’ll make an end of dukkha.
\nFreed in knowledge from suffering’s stings
\nthe Path’s proclaimed by me.<\/p>\n

276. Buddhas just proclaim the Path
\nbut you’re the ones to strive.
\nContemplatives who tread the Path
\nare freed from Mara’s bonds<\/p>\n

277. When with wisdom one discerns
\ntransience of conditioned things
\none wearily from dukkha turns
\ntreading the Path to purity.<\/p>\n

278. When with wisdom one discerns
\nthe dukkha of conditioned things
\none wearily from dukkha turns
\ntreading the Path to purity.<\/p>\n

279. When with wisdom one discerns
\nall knowables are not a self
\none wearily from dukkha turns
\ntreading the Path to purity.<\/p>\n

280. Though time to strive, not striving,
\nwhile young and strong yet indeed,
\nweak-minded and irresolute:
\none finds not wisdom’s way.<\/p>\n

281. In speech ever watchful with mind well-restrained
\nnever with body do unwholesomeness.
\nSo should one purify these three kamma-paths
\nwinning to the Way made known by the Seers.<\/p>\n

282. From endeavour wisdom springs,
\nlacking effort wisdom wanes:
\nhaving known this two-fold path
\neither to progress or decline
\nso should one exhort oneself
\nthat wisdom may increase.<\/p>\n

283. The wood cut down but not a tree
\nsince it’s from wood that fear is born.
\nHaving cut wood and woodedness
\nO bhikkhus be without a wood.<\/p>\n

284. As long indeed as woodedness
\nof man to women is not cut
\nso long in bondage is one’s mind
\nas milch-calf to the mother cow.<\/p>\n

285. Cut off affection for oneself
\nas a hand a lily in the Fall.
\nCultivate this peaceful Path,
\nNibbana by the Buddha taught.<\/p>\n

286. Here shall I spend the Rains,
\nhere the Winter, here the Summer.
\nThus speculates the fool,
\nthe danger he knows not.<\/p>\n

287. For one who has a clinging mind
\nand finds delight in babes and herds
\nDeath does seize and carry away
\nas great flood a sleeping village.<\/p>\n

288. No sons are there for shelter
\nnor father nor related folk,
\none by the Death-king seized upon
\nin kin no shelter finds.<\/p>\n

289. Having understood this fact
\nthe wise by virtue well-restrained
\nswiftly then should clear the Path
\nleading to Nibbana.<\/p>\n

\n

21. Miscellaneous<\/strong><\/p>\n

290. If one should see great happiness
\nin giving up small happiness
\none wise the lesser would renounce
\nthe greater full-discerning.<\/p>\n

291. Who so for self wants happiness
\nby causing others pain,
\nentangled in anger’s tangles
\none’s from anger never free.<\/p>\n

292. What should be done is left undone
\nand done is what should not be done,
\never the pollutions grow
\nof those ones proud and heedless.<\/p>\n

293. But for who always practice well
\nbodily mindfulness,
\ndo never what should not be done,
\nand ever do what should be done
\nfor mindful ones, the full-aware,
\npollutions fade away.<\/p>\n

294. One’s mother and father having slain
\nand then two warrior kings,
\na realm as well its treasurer,
\none goes immune, a Brahmin True.<\/p>\n

295. One’s mother and father having slain
\nand then two learned kings,
\nas well the fifth, a tiger fierce,
\none goes immune, a Brahmin True.<\/p>\n

296. Well awakened, they’re awake
\never the Buddha’s pupils
\nwho constantly by day, by night
\nare mindful of the Buddha.<\/p>\n

297. Well awakened, they’re awake
\never the Buddha’s pupils
\nwho constantly by day, by night
\nare mindful of the Dhamma.<\/p>\n

298. Well awakened, they’re awake
\never the Buddha’s pupils
\nwho constantly by day, by night
\nare mindful of the Sangha.<\/p>\n

299. Well awakened, they’re awake
\never the Buddha’s pupils
\nwho constantly by day, by night
\nare mindful of the body.<\/p>\n

300. Well awakened, they’re awake
\never the Buddha’s pupils
\nwho constantly by day, by night
\nin harmlessness delight.<\/p>\n

301. Well awakened, they’re awake
\never the Buddha’s pupils
\nwho constantly by day, by night
\nin meditation take delight.<\/p>\n

302. Hard’s the going-forth, hard to delight in it,
\nhard the household life and dukkha is it too.
\nDukkha’s to dwell with those dissimilar
\nand dukkha befalls the wanderer.
\nBe therefore not a wanderer,
\nnot one whom dukkha befalls.<\/p>\n

303. Who’s full of faith and virtue,
\nof substance, high repute,
\nis honoured everywhere,
\nwherever that one goes.<\/p>\n

304. Afar the true are manifest
\nlike Himalayan range,
\nyet even here the false aren’t seen,
\nthey’re arrows shot by night.<\/p>\n

305. Alone one sits, alone one lies,
\nalone one walks unweariedly,
\nin solitude one tames oneself
\nso in the woods will one delight.<\/p>\n

\n

22. Hell<\/strong><\/p>\n

306. With one denying truth there goes to hell
\nthat one who having done says “I did not”.
\nBoth of them are making kammas base
\nare equal after death.<\/p>\n

307. Many who wear the yellow robe
\nare unrestrained in evil things,
\nthese evil ones by evil deeds,
\nin hell do they arise.<\/p>\n

308. Better to eat a ball of iron
\nglowing as flame of fire
\nthan one should eat country’s alms
\nimmoral and unrestrained.<\/p>\n

309. Four things befall that heedless one
\nsleeping with one who’s wed:
\ndemerit gained but not good sleep,
\nthird is blame while fourth is hell.<\/p>\n

310. Demerit’s gained and evil birth,
\nscared man and women — brief their joy,
\nthe king decrees a heavy doom:
\nso none should sleep with one who’s wed.<\/p>\n

311. As blady grass when wrongly grasped
\nthe hand does lacerate
\nso a mishandled monastic life
\ndrags one off to hell.<\/p>\n

312. Whatever of kammas slack,
\nwhatever of vows corrupt,
\na faltering in the holy life
\nnever brings ample fruit.<\/p>\n

313. If there’s aught that should be done
\nlet it be done then steadily,
\nin truth a slack monastic life
\nall the more stirs up the dust.<\/p>\n

314. Better an evil deed not done
\nfor misdeed later on torments.
\nBetter done is deed that’s good,
\nwhich done, does not torment.<\/p>\n

315. Even as a border town
\nguarded within and without,
\nso should you protect yourselves.
\nDo not let this moment pass
\nfor when this moment’s gone they grieve
\nsending themselves to hell.<\/p>\n

316. They are ashamed where shame is not
\nbut where is shame are not ashamed
\nso by embracing evil views
\nbeings go to an evil birth.<\/p>\n

317. They are afraid where fear is not
\nbut where is fear are unafraid,
\nso by embracing evil views
\nbeings go to an evil birth.<\/p>\n

318. Faults they see where fault is not
\nbut where is fault they see it not,
\nso by embracing evil views
\nbeings go to an evil birth.<\/p>\n

319. A fault they understand as such,
\nthey know as well where fault is not,
\nso by embracing righteous views
\nbeings go to a happy rebirth.<\/p>\n

\n

23. The Great<\/strong><\/p>\n

320. Many folks are ill-behaved
\nbut I shall endure abuse
\nas elephant in battlefield
\narrows shot from a bow.<\/p>\n

321. The tusker tamed they lead in crowds,
\nthe king he mounts the tamed,
\nnoblest of humans are the tamed
\nwho can endure abuse.<\/p>\n

322. Excellent are mules when tamed
\nand thoroughbred from Sindh,
\nnoble the elephant of state,
\nbetter still one tamed of self.<\/p>\n

323. Surely not on mounts like these
\none goes the Unfrequented Way
\nas one by self well-tamed
\nis tamed and by the taming goes.<\/p>\n

324. Hard to check the tusker Dhanapala,
\nin rut with temple running pungently,
\nbound, e’en a morsel he’ll not eat
\nfor he recalls the elephant-forest longingly.<\/p>\n

325. A sluggard stupid, steeped in gluttony,
\nwho’s sleep-engrossed, who wallows as he lies,
\nlike a great porker stuffed, engorged with swill,
\ncomes ever and again into a womb.<\/p>\n

326. Formerly this wandering mind wandered
\nwhere it wished, where whim, where pleasure led.
\nWisely this day I will restrain it
\nas trainer with hook an elephant in rut.<\/p>\n

327. Do you delight in heedfulness
\nand guard your own mind well!
\nDraw yourselves from the evil way
\nas would elephant sunk in slough.<\/p>\n

328. If for practice one finds a friend
\nprudent, well-behaved and wise,
\nmindful, joyful, live with him
\nall troubles overcoming.<\/p>\n

329. If for practice one finds no friend
\nprudent, well-behaved and wise,
\nlike king be leaving conquered land,
\nfare as lone elephant in the wilds.<\/p>\n

330. Better it is to live alone
\nfor with a fool’s no fellowship,
\nno evil do, be free of care,
\nfare as lone elephant in the wilds.<\/p>\n

331. Blest to have friends when one’s in need,
\nblest contentment with whatever is,
\nblessed is merit when life’s at an end,
\nabandoning all dukkha is blessedness.<\/p>\n

332. Respect for one’s mother brings happiness here
\nas well as respect for one’s father.
\nHere happiness comes from respecting the monks
\nand those of virtue excellent.<\/p>\n

333. Blest is virtue till life’s end
\nand blest the faith standing firm,
\nblest the attainment of wisdom
\nand blest the non-doing of evils.<\/p>\n

\n

24. Craving<\/strong><\/p>\n

334. As creeping ivy craving grows
\nin one living carelessly.
\nLike this, one leaps from life to life
\nas ape in the forest seeking fruit.<\/p>\n

335. Whomsoever in this world
\nthis wretched clinging craving routs
\nfor such a one do sorrows grow
\nas grass well-soaked with rain.<\/p>\n

336. But whoever in this world
\nrouts wretched craving hard to quell,
\nfrom such a one do sorrows fall
\nlike water drops from lotus leaf.<\/p>\n

337. Prosperity to you, I say,
\nto all assembled here!
\nWhen needing grass’s fragrant root
\nso craving extirpate.
\nDon’t let Mara break you again,
\nagain as a torrent a reed!<\/p>\n

338. As tree though felled shoots up again
\nit its roots are safe and firm
\nso this dukkha grows again
\nwhile latent craving’s unremoved.<\/p>\n

339. For whom the six and thirty streams
\nso forceful flow to seemings sweet
\nfloods of thought that spring from lust
\nsweep off such wrong viewholder.<\/p>\n

340. Everywhere these streams are swirling,
\nup-bursting creepers rooted firm.
\nSeeing the craving-creeper there
\nwith wisdom cut its root!<\/p>\n

341. To beings there are pleasures streaming
\nsticky with desire,
\nsteeped in comfort, happiness seeking,
\nsuch ones do come to birth, decay.<\/p>\n

342. Who follow craving are assailed,
\nthey tremble as the hare ensnared,
\nheld fast by fetter and by bonds
\nso long they come to dukkha again.<\/p>\n

343. Who follow craving are assailed,
\nthey tremble as the hare ensnared,
\nso let a bhikkhu craving quell
\nwhose aim is passionlessness.<\/p>\n

344. Who without woodness inclines to the wood.
\nfree in the wood to woodness returns.
\nDo now regard that person well
\nwho free returns to fetter.<\/p>\n

345. Neither of iron nor wood nor hemp
\nis bond so strong, proclaim the wise,
\nas passion’s yearn for sons, for wives,
\nfor gems and ornaments.<\/p>\n

346. That bond is strong, proclaim the wise,
\ndown-dragging, pliable, hard to loose.
\nThis passion severed, they wander forth
\nforsaking sensual pleasures.<\/p>\n

347. Ensnared in passion back they fall
\nas spider on a self-spun web.
\nThis passion severed, wander the wise
\nforsaking dukkha all.<\/p>\n

348. Let go before, let go the after,
\nlet go the middle, beyond the becoming.
\nWith mind released in every way
\nyou’ll come no more to birth, decay.<\/p>\n

349. For one who’s crushed by thinking much
\nexcessive lust from beauty’s sight,
\nfor that one craving grows the more,
\nthat one makes strong the bonds.<\/p>\n

350. But who delights in subduing evil thoughts,
\nmeditates on the impurities with mindfulness,
\nthat one indeed will make an End,
\nand will sever Mara’s bonds.<\/p>\n

351. One who’s fearless, reached the End,
\nof craving and of blemish free,
\nwho has becoming’s thorn plucked out,
\nhas this, a final body.<\/p>\n

352. One of clinging-craving free,
\nwho’s skilled in way of chanting,
\nknowing the wording-sequence,
\nof what precedes and follows,
\npossessed of final body,
\none greatly wise, “Great Person”‘s called.<\/p>\n

353. Beyond all beings, wise to all,
\nunsoiled by dhammas all am I,
\nleft all and freed by craving’s end,
\nby self I’ve known, whom teacher call?<\/p>\n

354. Gift of Dhamma surpasses all gifts,
\nthe Dhamma, its taste all other tastes beats,
\ndelight in the Dhamma bests other delights,
\ndestruction of craving conquers all ill.<\/p>\n

355. Riches ruin a foolish one
\nbut not one seeking the Further Shore,
\ncraving for wealth a foolish one
\nis ruined as if ruining others.<\/p>\n

356. Weeds are a fault of fields,
\nlust’s a human fault,
\nthus offerings to the lustless
\nbear abundant fruit.<\/p>\n

357. Weeds are a fault of fields,
\nhate’s a human fault,
\nhence offerings to the hateless
\nbear abundant fruit.<\/p>\n

358. Weed are the fault of fields,
\ndelusion, human’s faults,
\nso gifts to the undeluded
\nbear abundant fruit.<\/p>\n

359. Weed are the fault of fields,
\ndesire, human’s faults,
\nso gifts to the desireless
\nbear abundant fruit.<\/p>\n

\n

25. The Monk<\/strong><\/p>\n

360. Right is restraint in the eye,
\nrestraint in the ear is right,
\nright is restraint in the nose,
\nrestraint in the tongue is right.<\/p>\n

361. Right is restraint in the body,
\nrestraint in speech is right,
\nright is restraint in the mind,
\neverywhere restraint is right.
\nThe bhikkhu everywhere restrained
\nis from all dukkha free.<\/p>\n

362. With hands controlled and feet controlled,
\nin speech as well as head controlled,
\ndelighting in inward collectedness
\nalone, content, a bhikkhu’s called.<\/p>\n

363. Whatever bhikkhu tongue-controlled
\nspeaks wisely and who is not proud,
\nwho theory and practice can expound,
\nsweet as honey is his speech.<\/p>\n

364. The bhikkhu who in Dhamma dwells,
\nin Dhamma delighting and pondering,
\nremembering the Dhamma — he
\ndoes not decline from Dhamma True.<\/p>\n

365. He should not disdain his gains
\nnor live of others envious,
\nthe bhikkhu who is envious
\ndoes not attain collectedness.<\/p>\n

366. Disdaining not his gains,
\nthough little he receives,
\npure of life and keen
\nthat bhikkhu devas praise.<\/p>\n

367. For whom there is no making “mine”
\ntowards all name and form,
\nwho does not grieve for what is not,
\nhe’s truly “bhikkhu” called.<\/p>\n

368. The bhikkhu in kindness abiding,
\nbright in the Buddha’s Teaching
\ncan come to the Place of Peace,
\nthe bliss of conditionedness ceased.<\/p>\n

369. O bhikkhu bail this boat,
\nwhen emptied it will swiftly go.
\nHaving severed lust and hate
\nthus to Nibbana you’ll go.<\/p>\n

370. Five cut off and five forsake,
\na further five then cultivate,
\na bhikkhu from five fetter free
\nis called a “Forder of the flood”.<\/p>\n

371. Meditate bhikkhu! Don’t be heedless!
\nDon’t let pleasures whirl the mind!
\nHeedless, do not gulp a glob of iron!
\nBewail not when burning, “This is dukkha”!<\/p>\n

372. No concentration wisdom lacks,
\nno wisdom concentration lacks,
\nin whom are both these qualities
\nnear to Nibbana is that one.<\/p>\n

373. The bhikkhu gone to a lonely place
\nwho is of peaceful heart
\nin-sees Dhamma rightly,
\nknows all-surpassing joy.<\/p>\n

374. Whenever one reflects
\non aggregates’ arise and fall
\none rapture gains and joy.
\n‘Tis Deathless for Those-who-know.<\/p>\n

375. Here’s indeed the starting point
\nfor the bhikkhu who is wise,
\nsense-controlled, contented too,
\nrestrained to limit freedom ways,
\nin company of noble friends
\nwho’re pure of life and keen.<\/p>\n

376. One should be hospitable
\nand skilled in good behaviour,
\nthereby greatly joyful
\ncome to dukkha’s end.<\/p>\n

377. Just as the jasmine sheds
\nits shrivelled flowers all,
\nO bhikkhus so should you
\nlust, aversion shed.<\/p>\n

378. That bhikkhu calmed of body, speech,
\ncalmed and well-composed of mind,
\nwho world-enjoyments has renounced,
\n“one calmed” indeed is truly called.<\/p>\n

379. By yourself exhort yourself!
\nBy yourself restrain yourself!
\nSo mindful and self-guarded too,
\nhappily, bhikkhu, will you live.<\/p>\n

380. Oneself is refuge of oneself
\nand one is a haven for oneself,
\ntherefore one should check oneself
\nas a merchant with a splendid horse.<\/p>\n

381. The bhikkhu full of joy and faith,
\nbright in the Buddha’s Teaching
\ncan come to the Place of Peace,
\nthe bliss of conditionedness ceased.<\/p>\n

382. Surely that youthful bhikkhu who
\nstrives in the Buddha’s Teaching
\nilluminates all this world
\nas moon when free from clouds.<\/p>\n

\n

26. The Brahmana<\/strong><\/p>\n

383. O brahmin, strive and cleave the stream,
\ndesires of sense discard,
\nknowing conditioned things decay
\nbe Knower-of-the-Uncreated.<\/p>\n

384. When by the twofold Dhamma
\na Brahmin’s gone beyond
\nall the bonds of One-who-Knows
\nhave wholly disappeared.<\/p>\n

385. For whom is found no near or far,
\nfor whom’s no near and far,
\nfree of fear and fetter-free,
\nthat one I call a Brahmin True.<\/p>\n

386. Seated stainless, concentrated,
\nwho’s work is done, who’s free of taints,
\nhaving attained the highest aim,
\nthat one I call a Brahmin True.<\/p>\n

387. The sun is bright by day,
\nthe moon enlights the night,
\narmoured shines the warrior,
\ncontemplative the Brahmin True.
\nBut all day and night-time too
\nresplendent does the Buddha shine.<\/p>\n

388. By barring-out badness a “brahmin” one’s called
\nand one is a monk by conduct serene,
\nbanishing blemishes out of oneself
\ntherefore one’s known as “one who has left home”.<\/p>\n

389. One should not a brahmin beat
\nnor for that should He react.
\nShame! Who would a Brahmin beat,
\nmore shame for any should they react.<\/p>\n

390. For brahmin no small benefit
\nwhen mind’s aloof from what is dear.
\nAs much he turns away from harm
\nso much indeed does dukkha die.<\/p>\n

391. In whom there is no wrong-doing
\nby body, speech or mind,
\nin these three ways restrained,
\nthat one I call a Brahmin True.<\/p>\n

392. From whom one knows the Dhamma
\nby Perfect Buddha taught
\ndevoutly one should honour them
\nas brahmin sacred fire.<\/p>\n

393. By birth one is no brahmin,
\nby family, austerity.
\nIn whom are truth and Dhamma too
\npure is he, a Brahmin’s he.<\/p>\n

394. Dimwit! What’s the coiled hair for?
\nFor what your cloak of skins?
\nWithin you are acquisitive,
\nyou decorate without!<\/p>\n

395. One enduring rag-robes, lean,
\nwith body o’erspread by veins,
\nlone in the woods who meditates,
\nthat one I call a Brahmin True.<\/p>\n

396. I call him a brahmin though
\nby womb-born mother’s lineage,
\nhe’s just supercilious
\nif with sense of ownership,
\nowning nothing and unattached:
\nthat one I call a Brahmin True.<\/p>\n

397. Who fetters all has severed
\ndoes tremble not at all,
\nwho’s gone beyond all bond, unyoked,
\nthat one I call a Brahmin True.<\/p>\n

398. When cutting strap and reins,
\nthe rope and bridle too,
\ntipping the shaft, he’s Waked,
\nthat one I call a Brahmin True.<\/p>\n

399. Who angerless endures abuse,
\nbeating and imprisonment,
\nwith patience’s power, an armed might:
\nthat one I call a Brahmin True.<\/p>\n

400. Who’s angerless and dutiful,
\nof virtue full and free of lust,
\nwho’s tamed, to final body come,
\nthat one I call a Brahmin True.<\/p>\n

401. Like water on a lotus leaf,
\nor mustard seed on needle point,
\nwhoso clings not to sensual things,
\nthat one I call a Brahmin True.<\/p>\n

402. Whoso in this world comes to know
\ncessation of all sorrow,
\nlaid down the burden, freed from bonds,
\nthat one I call a Brahmin True.<\/p>\n

403. Whose knowledge is deep, who’s wise,
\nwho’s skilled in ways right and wrong,
\nhaving attained the highest aim,
\nthat one I call a Brahmin True.<\/p>\n

404. Aloof alike from laity
\nand those gone forth to homelessness,
\nwho wanders with no home or wish,
\nthat one I call a Brahmin True.<\/p>\n

405. Who blows to beings has renounced
\nto trembling ones, to bold,
\nwho causes not to kill nor kills,
\nthat one I call a Brahmin True.<\/p>\n

406. Among the hostile, friendly,
\namong the violent, cool
\ndetached amidst the passionate,
\nthat one I call a Brahmin True.<\/p>\n

407. From whomever lust and hate,
\nconceit, contempt have dropped away,
\nas mustard seed from a point of a needle,
\nthat one I call a Brahmin True.<\/p>\n

408. Who utters speech instructive,
\ntrue and gentle too,
\nwho gives offence to none,
\nthat one I call a Brahmin True.<\/p>\n

409. Who in the world will never take
\nwhat is not given, long or short,
\nthe great or small, the fair or foul,
\nthat one I call a Brahmin True.<\/p>\n

410. In whom there are no longings found
\nin this world or the next,
\nlongingless and free from bonds,
\nthat one I call Brahmin True.<\/p>\n

411. In whom there is no dependence found,
\nwith Final Knowledge freed from doubt,
\nwho’s plunged into the Deathless depths,
\nthat one I call a Brahmin True.<\/p>\n

412. Here who’s gone beyond both bonds,
\nto goodness and to evil too,
\nis sorrowless, unsullied, pure,
\nthat one I call a Brahmin True.<\/p>\n

413. Who, like the moon, unblemished, pure,
\nis clear and limpid, and in whom
\ndelights in being a consumed,
\nthat one I call a Brahmin True.<\/p>\n

414.Who’s passed this difficult path,
\ndelusion’s bond, the wandering-on,
\nwho’s crossed beyond, contemplative,
\nuncraving with no questioning doubt,
\nno clinging’s fuel so cool become,
\nthat one I call a Brahmin true.<\/p>\n

415. Who has abandoned lusting here
\nas homeless one renouncing all,
\nwith lust and being quite consumed,
\nthat one I call a Brahmin True.<\/p>\n

416. Who has abandoned lusting here
\nas homeless one renouncing all,
\nwith lust and being quite consumed,
\nthat one I call a Brahmin True.<\/p>\n

417. Abandoned all human bonds
\nand gone beyond the bonds of gods,
\nunbound one is from every bond,
\nthat one I call a Brahmin True.<\/p>\n

418. Abandoned boredom and delight,
\nbecome quite cool and assetless,
\na hero, All-worlds-Conqueror,
\nthat one I call a Brahmin True.<\/p>\n

419. Who knows how clutching creatures die
\nto reappear in many a mode,
\nunclutching then, sublime, Awake,
\nthat one I call a Brahmin True.<\/p>\n

420. Whose destination is unknown
\nto humans, spirits or to gods,
\npollutions stayed, an Arahant,
\nthat one I call a Brahmin True<\/p>\n

421. That one who’s free of everything
\nthat’s past, that’s present, yet to be,
\nwho nothing owns, who’s unattached,
\nthat one I call a Brahmin True.<\/p>\n

422. One noble, most excellent, heroic too,
\ngreat sage and one who conquers all,
\nwho’s faultless, washed, one Awake,
\nthat one I call a Brahmin True.<\/p>\n

423. Who so does know of former lives
\nand sees the states of bliss and woe
\nand then who’s reached the end of births,
\na sage supreme with wisdom keen,
\ncomplete in all accomplishments,
\nthat one I call a Brahmin True.<\/p>\n

[\/vc_tta_section][\/vc_tta_tabs]<\/p>\n

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M\u1ee5c L\u1ee5c<\/a> T\u1eadp 1<\/a> 2<\/a> 3<\/a> 4<\/a> 5<\/a> 6<\/a> 7<\/a> 8<\/a> 9<\/a> 10<\/a> \u0110\u1ea7u trang<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Kinh Ti\u1ec3u B\u1ed9 – Khuddhaka Nikaya H\u00f2a th\u01b0\u1ee3ng Th\u00edch Minh Ch\u00e2u d\u1ecbch Vi\u1ec7t T\u1eadp II –\u00a0Kinh Ph\u00e1p C\u00fa Dhammapada -ooOoo- M\u1ee4C L\u1ee4C 1. Ph\u1ea9m Song Y\u1ebfu 14. Ph\u1ea9m Ph\u1eadt \u00d0\u00e0 2. Ph\u1ea9m Kh\u00f4ng Ph\u00f3ng D\u1eadt 15. Ph\u1ea9m An L\u1ea1c 3. Ph\u1ea9m T\u00e2m 16. Ph\u1ea9m H\u1ef7 \u00c1i 4. Ph\u1ea9m Hoa 17. Ph\u1ea9m Ph\u1eabn N\u1ed9 5. Ph\u1ea9m […]<\/p>\n","protected":false},"author":2,"featured_media":172117,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[129,97],"yoast_head":"\nKinh Ti\u1ec3u B\u1ed9 T\u1eadp 2 - Kinh Ph\u00e1p C\u00fa - HT Th\u00edch Minh Ch\u00e2u d\u1ecbch<\/title>\n<meta name=\"description\" content=\"Kinh Ti\u1ec3u B\u1ed9 T\u1eadp 2 - Kinh Ph\u00e1p C\u00fa - Th\u00edch Minh Ch\u00e2u d\u1ecbch. 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