{"id":7445,"date":"2021-06-29T06:35:49","date_gmt":"2021-06-29T06:35:49","guid":{"rendered":"https:\/\/ird.mcu.ac.th\/?p=7445"},"modified":"2021-06-29T07:26:00","modified_gmt":"2021-06-29T07:26:00","slug":"dhammaduta-bhikkhus-class-27th-2021-practise-vipassana-meditation-within-one-month","status":"publish","type":"post","link":"https:\/\/ird.mcu.ac.th\/?p=7445","title":{"rendered":"Dhammaduta Bhikkhus, class 27th\/2021 Practise Vipassana Meditation within One Month"},"content":{"rendered":"

18 April -18 May, 2564\/2021 MCU CENTER, PHETCHABUN PROVINCE: The Training program of Overseas Dhammaduta Bhikkhus, Class 27th\/2021 has been conducted by Dhammaduta College, Mahachulalongkornrajavidyalaya University, Thailand. The training program is chaired by Dr. Phra Sophonvachirabhorn, (Sawai Chotiko), Agga Maha Pundita, Vice Rector for Foreign Affairs of MCU, Executive committee, Dhammaduta College, lecturers and administer of International Relations Division of MCU to manage the program.<\/h3>\n

Overseas Dhammaduta Bhikkhus Class 27\/2021 have practiced Vipassana meditation during one month from 17th April to 18th May 2564\/2021 instructed by Master Meditations following the method of \u00a0Mah\u0101satipa\u1e6d\u1e6dh\u0101na Sutta, The Great Discourse on the Establishing of Awareness<\/h3>\n

Mindfulness means the ability to keep something in mind. On the Buddhist path, it functions in three ways: remembering to stay alert to what you\u2019re doing in the present moment; remembering to recognize the skillful and unskillful qualities that arise in the mind; and remembering how to effectively abandon the qualities that get in the way of concentration, then developing the skillful ones that promote it.<\/h3>\n

The Satipatthana Sutta\u2014The Establishing of Mindfulness Discourse\u2014gives detailed instructions in the first two of these functions. It starts with the basic formula for establishing mindfulness, describing four frames of reference for anchoring mindfulness in the present moment. Then it asks and answers questions that focus solely on the beginning part of the formula: how to remain focused on each frame in and of itself.<\/h3>\n

To give you a sense of how the Buddha would recommend getting started in mindfulness for the sake of true happiness, here is the entire translated discourse.<\/h3>\n

The practice of the four-fold satipa\u1e6d\u1e6dh\u0101na<\/em>, the establishing of awareness, was highly praised by the Buddha in the suttas.<\/em> Mentioning its importance in the Mah\u0101satipa\u1e6d\u1e6dh\u0101na Sutta<\/em>, the Buddha called it ek\u0101yano maggo<\/em> – the only way for the purification of beings, for overcoming sorrow, for extinguishing suffering, for walking on the path of truth and for realising nibb\u0101na<\/em> (liberation).1<\/a><\/sub><\/h3>\n

In this sutta, the Buddha presented a practical method for developing self-knowledge by means of k\u0101y\u0101nupassan\u0101<\/em> (observation of the body), vedan\u0101nupassan\u0101<\/em> (observation of sensations), citt\u0101nupassan\u0101<\/em> (observation of the mind), and dhamm\u0101nupassan\u0101 <\/em>(observation of the contents of the mind).2<\/a><\/sub><\/h3>\n

To explore the truth about ourselves, we must examine what we are: body and mind. We must learn to observe these directly within ourselves. Accordingly, we must keep three points in mind: 1) The reality of the body may be imagined by contemplation, but to experience it directly one must work with vedan\u0101<\/em> (body sensations) arising within it. 2) Similarly, the actual experience of the mind is attained by working with the contents of the mind. Therefore, in the same way as body and sensations cannot be experienced separately, the mind cannot be observed apart from the contents of the mind. 3) Mind and matter are so closely inter-related that the contents of the mind always manifest themselves as sensations in the body. For this reason the Buddha said:<\/h3>\n

Vedan\u0101-samosara\u1e47\u0101 sabbe dhamm\u0101.<\/em>3<\/a><\/sub>
\nEverything that arises in the mind flows together with sensations.<\/h3>\n

Therefore, observation of sensations offers a means\u00a0 – indeed the only means\u00a0 – \u00a0to examine the totality of our being, physical as well as mental.<\/h3>\n

Broadly speaking, the Buddha refers to five types of vedan\u0101:<\/em><\/h3>\n
    \n
  1. \n

    Sukh\u0101 vedan\u0101<\/em>\u00a0 – \u00a0pleasant sensations<\/h3>\n<\/li>\n
  2. \n

    Dukkh\u0101 vedan\u0101<\/em>\u00a0 – \u00a0unpleasant sensations<\/h3>\n<\/li>\n
  3. \n

    Somanassa vedan\u0101<\/em>\u00a0 – \u00a0pleasant mental feeling<\/h3>\n<\/li>\n
  4. \n

    Domanassa vedan\u0101<\/em>\u00a0 – \u00a0unpleasant mental feeling<\/h3>\n<\/li>\n
  5. \n

    Adukkhamasukh\u0101 vedan\u0101<\/em>\u00a0 – \u00a0neither unpleasant nor pleasant sensations.<\/h3>\n<\/li>\n<\/ol>\n

    In all references to vedan\u0101<\/em> in the Satipa\u1e6d\u1e6dh\u0101na Sutta <\/em>the Buddha speaks of sukh\u0101 vedan\u0101, dukkh\u0101 vedan\u0101,<\/em> i.e., the body sensations; or adukkhamasukh\u0101 vedan\u0101,<\/em> which in this context also clearly denotes neutral body sensations.<\/h3>\n

    The strong emphasis is on body sensations because they work as a direct avenue for the attainment of fruition (nibb\u0101na)<\/em> by means of “strong dependence condition” (upanissaya-paccayena paccayo),<\/em> i.e., the nearest dependent condition for our liberation. This fact is succinctly highlighted in the Pa\u1e6d\u1e6dh\u0101na,<\/em> the seventh text of Abhidhamma Pi\u1e6daka<\/em> under the Pakat\u016bpanissaya,<\/em> where it is stated:<\/h3>\n

    K\u0101yika\u1e43 sukha\u1e43 k\u0101yikassa sukhassa, k\u0101yikassa dukkhassa, phalasam\u0101pattiy\u0101 upanissayapaccayena paccayo.<\/em><\/h3>\n

    K\u0101yika\u1e43 dukkha\u1e43 k\u0101yikassa sukhassa, k\u0101yikassa dukkhassa, phalasam\u0101pattiy\u0101 upanissayapaccayena paccayo.<\/em><\/h3>\n

    Utu k\u0101yikassa sukhassa, k\u0101yikassa dukkhassa, phalasam\u0101pattiy\u0101 upanissayapaccayena paccayo.<\/em><\/h3>\n

    Bhojana\u1e43 k\u0101yikassa sukhassa, k\u0101yikassa dukkhassa, phalasam\u0101pattiy\u0101 upanissayapaccayena paccayo.<\/em><\/h3>\n

    Sen\u0101sana\u1e43 k\u0101yikassa sukhassa, k\u0101yikassa dukkhassa, phalasam\u0101pattiy\u0101 upanissayapaccayena paccayo.<\/em>4<\/a><\/sub><\/h3>\n

    Pleasant body sensation is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibb\u0101na)<\/em> by strong dependence condition.<\/h3>\n

    Unpleasant body sensation is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.<\/h3>\n

    The season (or surrounding environment) is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.<\/h3>\n

    Food is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.<\/h3>\n

    Lying down and sitting (i.e., the mattress and cushions, or the position of lying, sitting, etc.) is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.<\/h3>\n

    From the above statement it is clear how important vedan\u0101,<\/em> sensation, is on the path of liberation. The pleasant and unpleasant body sensations, the surrounding environment (utu),<\/em> the food we eat (bhojana\u1e43),<\/em> and the sleeping and sitting position, the mattress or cushions used, etc. (sen\u0101sana\u1e43) <\/em>are all responsible for ongoing body sensations of one type or another. When the sensations are experienced properly, as the Buddha explained in Mah\u0101satipa\u1e6d\u1e6dh\u0101na Sutta,<\/em> these become the nearest dependent condition for our liberation.<\/h3>\n

    There are four dimensions to our nature: the body and its sensations, and the mind and its contents. These provide four avenues for the establishing of awareness in satipa\u1e6d\u1e6dh\u0101na.<\/em> In order that the observation be complete, we must experience every facet, which we can only do by means of vedan\u0101.<\/em> This exploration of truth will remove the delusions we have about ourselves.<\/h3>\n

    In the same way, to come out of the delusion about the world outside, we must explore how the outside world interacts with our own mind-and-matter phenomenon, our own self. The outside world comes in contact with the individual only at the six sense doors: the eye, ear, nose, tongue, body and mind. Since all these sense doors are contained in the body, every contact of the outside world is at the body level.<\/h3>\n

    The traditional spiritual teachers of India, before the Buddha, in his day and afterwards, expressed the view that craving causes suffering and that to remove suffering one must abstain from the objects of craving. This belief led to various practices of penance and extreme abstinence from external stimuli. In order to develop detachment, the Buddha took a different approach. Having learned to examine the depths of his own mind, he realized that between the external object and the mental reflex of craving is a missing link: vedan\u0101. <\/em>\u00a0Whenever we encounter an object through the five physical senses or the mind, a sensation arises; and based on the sensation, ta\u1e47h\u0101<\/em> (craving) arises. If the sensation is pleasant we crave to prolong it, if it is unpleasant we crave to be rid of it. It is in the chain of Dependent Origination (pa\u1e6diccasamupp\u0101da)<\/em> that the Buddha expressed his profound discovery:<\/h3>\n

    Sa\u1e37\u0101yatana-paccay\u0101 phasso
    \nPhassa-paccay\u0101 vedan\u0101
    \nVedan\u0101-paccay\u0101 ta\u1e47h\u0101.<\/em>    5<\/a><\/sub><\/h3>\n

    Dependent on the six sense-spheres, contact arises.
    \nDependent on contact, sensation arises.
    \nDependent on sensation, craving arises.<\/h3>\n

    The immediate cause for the arising of craving and, consequently, of suffering is not something outside of us but rather the sensations that occur within us.<\/h3>\n

    Therefore, just as the understanding of vedan\u0101<\/em> is absolutely essential to understand the interaction between mind and matter within ourselves, the same understanding of vedan\u0101<\/em> is essential to understand the interaction of the outside world with the individual.<\/h3>\n

    If this exploration of truth were to be attempted by contemplation or intellectualization, we could easily ignore the importance of vedan\u0101<\/em>. However, the crux of the Buddha\u2019s teaching is the necessity of understanding the truth not merely at the intellectual level, but by direct experience. For this reason vedan\u0101<\/em> is defined as follows:<\/h3>\n

    Y\u0101 vedeti ti vedan\u0101, s\u0101 vediyati lakkha\u1e47\u0101, anubhavanaras\u0101…<\/em>6<\/a><\/sub><\/h3>\n

    That which feels the object is vedan\u0101; <\/em>its characteristic is to feel, it is the essential taste of experience…<\/h3>\n

    However, merely to feel the sensations within is not enough to remove our delusions. Instead, it is essential to understand the ti-lakkha\u1e47\u0101 <\/em>(three characteristics) of all phenomena. We must directly experience anicca <\/em>(impermanence), dukkha <\/em>(suffering), and anatta <\/em>(selflessness) within ourselves. Of these three, the Buddha always stressed the importance of anicca<\/em> because the realization of the other two will easily follow when we experience deeply the characteristic of impermanence. In the Meghiya Sutta<\/em> of the Ud\u0101na<\/em> he said:<\/h3>\n

    Aniccasa\u00f1\u00f1ino hi, Meghiya, anattasa\u00f1\u00f1\u0101 sa\u1e47\u1e6dh\u0101ti, anattasa\u00f1\u00f1\u012b asmim\u0101nasamuggh\u0101ta\u1e43 p\u0101pu\u1e47\u0101ti di\u1e6d\u1e6dheva dhamme nibb\u0101na\u1e43.<\/em>7<\/a><\/sub><\/h3>\n

    In one, Meghiya, who perceives impermanence, the perception of selflessness is established. One who perceives what is selfless wins the uprooting of the pride of egotism in this very life, and thus realizes nibb\u0101na.<\/em><\/h3>\n

    Therefore, in the practice of satipa\u1e6d\u1e6dh\u0101na,<\/em> the experience of anicca,<\/em> arising and passing away, plays a crucial role. This experience of anicca <\/em>as it manifests in the mind and body is also called vipassan\u0101.<\/em> The practice of Vipassana is the same as the practice of satipa\u1e6d\u1e6dh\u0101na.<\/em><\/h3>\n

    The Mah\u0101satipa\u1e6d\u1e6dh\u0101na Sutta<\/em> begins with the observation of the body. Here several different starting points are explained: observing respiration, giving attention to bodily movements, etc. It is from these points that we can progressively develop vedan\u0101nupassan\u0101, citt\u0101nupassan\u0101 <\/em>\u00a0and dhamm\u0101nupassan\u0101. <\/em>However, no matter from which point the journey starts, stages come which everyone must pass through on the way to the final goal. These are described in important sentences repeated not only at the end of each section of k\u0101y\u0101nupassan\u0101<\/em> but also at the end of vedan\u0101nupassan\u0101, citt\u0101nupassan\u0101<\/em> and each section of dhamm\u0101nupassan\u0101.<\/em> They are:<\/h3>\n
      \n
    1. \n

      Samudaya-dhamm\u0101nupass\u012b v\u0101 viharati.<\/em><\/h3>\n<\/li>\n
    2. \n

      Vaya-dhamm\u0101nupass\u012b v\u0101 viharati.<\/em><\/h3>\n<\/li>\n
    3. \n

      Samudaya-vaya-dhamm\u0101nupass\u012b v\u0101 viharati.8<\/a><\/sub><\/em><\/h3>\n<\/li>\n<\/ol>\n
        \n
      1. \n

        One dwells observing the phenomenon of arising.<\/h3>\n<\/li>\n
      2. \n

        One dwells observing the phenomenon of passing away.<\/h3>\n<\/li>\n
      3. \n

        One dwells observing the phenomenon of arising and passing away.<\/h3>\n<\/li>\n<\/ol>\n

        These sentences reveal the essence of the practice of satipa\u1e6d\u1e6dh\u0101na.<\/em> Unless these three levels of anicca<\/em> are experienced, we will not develop pa\u00f1\u00f1\u0101 <\/em>(wisdom)\u00a0 – \u00a0the equanimity based on the experience of impermanence\u00a0 – \u00a0which leads to detachment and liberation. Therefore, in order to practise any of the four-fold satipa\u1e6d\u1e6dh\u0101n\u0101 <\/em>we have to develop the constant thorough understanding of impermanence which in P\u0101li is known as sampaja\u00f1\u00f1a.<\/em><\/h3>\n

        Sampaja\u00f1\u00f1a<\/em> has been often misunderstood. In the colloquial language of the day, it also had the meaning of “knowingly.” For example, the Buddha has spoken of sampaj\u0101namus\u0101 bh\u0101sit\u0101,<\/em>9<\/a><\/sub> and sampaj\u0101na mus\u0101v\u0101da<\/em>10<\/a><\/sub> which means “consciously, or knowingly, to speak falsely.” This superficial meaning of the term is sufficient in an ordinary context. But whenever the Buddha speaks of vipassan\u0101<\/em>, of the practice leading to purification, to nibb\u0101na,<\/em> as here in this sutta,<\/em> then sampaja\u00f1\u00f1a<\/em> has a specific, technical significance.<\/h3>\n

        To remain sampaj\u0101no<\/em> (the adjective form of sampaja\u00f1\u00f1a<\/em>), one must meditate on the impermanence of phenomena (anicca-bodha),<\/em> objectively observing mind and matter without reaction. The understanding of samudaya-vaya-dhamm\u0101 <\/em>(the nature of arising and passing away) cannot be by contemplation, which is merely a process of thinking, or by imagination or even by believing; it must be performed with paccanubhoti\u00a0<\/em>11<\/a><\/sub> (direct experience), which is yath\u0101bh\u016bta-\u00f1\u0101\u1e47a-dassana\u00a0<\/em>12<\/a><\/sub> (experiential knowledge of the reality as it is). Here the observation of vedan\u0101<\/em> plays its vital role, because with vedan\u0101<\/em> a meditator very clearly and tangibly experiences samudaya-vaya<\/em> (arising and passing away). Sampaja\u00f1\u00f1a,<\/em> in fact, is directly perceiving the arising and passing away of vedan\u0101<\/em>, wherein all four facets of our being are included.<\/h3>\n

        It is for this reason that the three essential qualities – to remain \u0101t\u0101p\u012b<\/em> (ardent), sampaj\u0101no,<\/em> and satim\u0101 <\/em>(aware) – are invariably repeated for each of the four satipa\u1e6d\u1e6dh\u0101nas.<\/em> And as the Buddha explained, sampaja\u00f1\u00f1a<\/em> is observing the arising and passing away of vedan\u0101<\/em>.13<\/a><\/sub> Hence the part played by vedan\u0101<\/em> in the practice of satipa\u1e6d\u1e6dh\u0101na<\/em> should not be ignored or this practice of satipa\u1e6d\u1e6dh\u0101na<\/em> will not be complete.<\/h3>\n

        In the words of the Buddha:<\/h3>\n

        Tisso im\u0101, bhikkhave, vedan\u0101. Katam\u0101 tisso? Sukh\u0101 vedan\u0101, dukkh\u0101 vedan\u0101, adukkhamasukh\u0101 vedan\u0101.
        \nIm\u0101 kho, bhikkhave, tisso vedan\u0101. Im\u0101sa\u1e43 kho, bhikkhave, tissanna\u1e43 vedan\u0101na\u1e43 pari\u00f1\u00f1\u0101ya catt\u0101ro satipa\u1e6d\u1e6dh\u0101n\u0101 bh\u0101vetabb\u0101.<\/em>        14<\/a><\/sub><\/h3>\n

        Meditators, there are three types of body sensations. What are the three? Pleasant sensations, unpleasant sensations and neutral sensations. Practise, meditators, the four-fold satipa\u1e6d\u1e6dh\u0101n\u0101 for the complete understanding of these three sensations.<\/h3>\n

        The practice of satipa\u1e6d\u1e6dh\u0101na,<\/em> which is the practice of Vipassana, is complete only when one directly experiences impermanence. Sensations provide the nexus where the entire mind and body are tangibly revealed as impermanent phenomena, leading to liberation.<\/h3>\n

        https:\/\/tipitaka.org\/stp-pali-eng-parallel<\/a><\/p>\n

        Ebook: Beginners<\/a> Mahasatipatthana-english<\/a><\/p>\n

        \"\"<\/p>\n

        \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\"<\/p>\n

        \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\" \"\"<\/p>\n

        News: International Relations Division<\/a><\/p>\n

        Reporter:\u00a0Phra Siriwanna Siriwanno, IRD<\/a><\/p>\n

        English News: Phra Siriwanna Siriwanno, IRD<\/a><\/p>\n

        Picture:\u00a0\u00a0Foreign Affairs\u00a0of MCU<\/a><\/p>\n

        <\/h3>\n","protected":false},"excerpt":{"rendered":"

        18 April -18 May, 25 […]<\/p>\n","protected":false},"author":3,"featured_media":7646,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"footnotes":""},"categories":[32,35,38],"tags":[],"_links":{"self":[{"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=\/wp\/v2\/posts\/7445"}],"collection":[{"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7445"}],"version-history":[{"count":4,"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=\/wp\/v2\/posts\/7445\/revisions"}],"predecessor-version":[{"id":7654,"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=\/wp\/v2\/posts\/7445\/revisions\/7654"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=\/wp\/v2\/media\/7646"}],"wp:attachment":[{"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7445"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7445"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ird.mcu.ac.th\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7445"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}