{"id":35908,"date":"2022-08-22T10:25:10","date_gmt":"2022-08-22T03:25:10","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-132\/"},"modified":"2022-08-29T01:31:40","modified_gmt":"2022-08-28T18:31:40","slug":"kinh-trung-bo-eng-132-kinh-a-nan-nhat-da-hien-gia-anandabhaddekaratta-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-132-kinh-a-nan-nhat-da-hien-gia-anandabhaddekaratta-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  132 Kinh A-nan Nh\u1ea5t D\u1ea1 Hi\u1ec1n Gi\u1ea3 (Anandabhaddekaratta sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35908\" class=\"elementor elementor-35908\">\n\t\t\t\t\t\t<div class=\"elementor-inner\">\n\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-76c09b9 elementor-section-full_width 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onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-54d235a elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"54d235a\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-0b74f92\" data-id=\"0b74f92\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-6abc198 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"6abc198\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-7b62a7d\" data-id=\"7b62a7d\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-8cb8b8a elementor-widget elementor-widget-text-editor\" data-id=\"8cb8b8a\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p><a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p1\/\">Ph\u1ea7n I<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p2\/\">Ph\u1ea7n II<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-nikaya-p3\/\">Ph\u1ea7n III<\/a><\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-fae415b elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"fae415b\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-c0331f2\" data-id=\"c0331f2\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-26a2d83 elementor-widget elementor-widget-text-editor\" data-id=\"26a2d83\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"31433\" class=\"elementor elementor-31433\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-57ab4608 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"57ab4608\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-1fb0bdb8\" data-id=\"1fb0bdb8\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-3a263960 elementor-widget elementor-widget-toggle\" data-id=\"3a263960\" data-element_type=\"widget\" data-widget_type=\"toggle.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<div class=\"elementor-toggle\" role=\"tablist\">\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-9751\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-9751\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Kinh Trung B\u1ed9 132.Kinh A-nan Nh\u1ea5t D\u1ea1 Hi\u1ec1n Gi\u1ea3 (Anandabhaddekaratta sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-9751\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-9751\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-a-nan-nhat-da-hien-gia\/\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-a-nan-nhat-da-hien-gia\/\">132.Kinh A-nan Nh\u1ea5t D\u1ea1 Hi\u1ec1n Gi\u1ea3 (Anandabhaddekaratta sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-132-kinh-a-nan-nhat-da-hien-gia-anandabhaddekaratta-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 132 Kinh A-nan Nh\u1ea5t D\u1ea1 Hi\u1ec1n Gi\u1ea3 (Anandabhaddekaratta sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-132-ananda-bhaddeka-ratta-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 132: \u0100nanda Bhadd\u2019Eka-Ratta Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah132-ananda-bhaddekarattasutta-kinh-a-nan-nhat-da-hien-gia-h-167-a-nan-thuyet-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH132 : \u00c0nanda-Bhaddekarattasutta, Kinh A nan nh\u1ea5t d\u1ea1 hi\u1ec1n gi\u1ea3. -H.167 A nan thuy\u1ebft kinh<\/a><\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-9752\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-9752\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Ph\u1ea7n gi\u1ea3ng gi\u1ea3i<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-9752\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-9752\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-a-nan-nhat-da-hien-gia\/#ftoc-heading-3\" target=\"_blank\" rel=\"noopener\">Gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/20\/toat-yeu-trung-bo-132-a-nan-nhat-da-hien-gia\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 132 : A Nan Nh\u1ea5t d\u1ea1 hi\u1ec1n gi\u1ea3<\/a><\/li><li>C\u00e1c b\u00e0i gi\u1ea3ng<\/li><li>T\u00e0i li\u1ec7u tham kh\u1ecfa<\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t\t\t<script type=\"application\/ld+json\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@type\":\"FAQPage\",\"mainEntity\":[{\"@type\":\"Question\",\"name\":\"Kinh Trung B\\u1ed9 132.Kinh A-nan Nh\\u1ea5t D\\u1ea1 Hi\\u1ec1n Gi\\u1ea3 (Anandabhaddekaratta sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-a-nan-nhat-da-hien-gia\\\/\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-a-nan-nhat-da-hien-gia\\\/\\\">132.Kinh A-nan Nh\\u1ea5t D\\u1ea1 Hi\\u1ec1n Gi\\u1ea3 (Anandabhaddekaratta sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-132-kinh-a-nan-nhat-da-hien-gia-anandabhaddekaratta-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 132 Kinh A-nan Nh\\u1ea5t D\\u1ea1 Hi\\u1ec1n Gi\\u1ea3 (Anandabhaddekaratta sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-132-ananda-bhaddeka-ratta-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 132: \\u0100nanda Bhadd\\u2019Eka-Ratta Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah132-ananda-bhaddekarattasutta-kinh-a-nan-nhat-da-hien-gia-h-167-a-nan-thuyet-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH132 : \\u00c0nanda-Bhaddekarattasutta, Kinh A nan nh\\u1ea5t d\\u1ea1 hi\\u1ec1n gi\\u1ea3. -H.167 A nan thuy\\u1ebft kinh<\\\/a><\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-a-nan-nhat-da-hien-gia\\\/#ftoc-heading-3\\\" target=\\\"_blank\\\" rel=\\\"noopener\\\">Gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/20\\\/toat-yeu-trung-bo-132-a-nan-nhat-da-hien-gia\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 132 : A Nan Nh\\u1ea5t d\\u1ea1 hi\\u1ec1n gi\\u1ea3<\\\/a><\\\/li><li>C\\u00e1c b\\u00e0i gi\\u1ea3ng<\\\/li><li>T\\u00e0i li\\u1ec7u tham kh\\u1ecfa<\\\/li><\\\/ul>\"}}]}<\/script>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-66 elementor-top-column elementor-element elementor-element-85d334c\" data-id=\"85d334c\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-316f3943 elementor-widget elementor-widget-text-editor\" data-id=\"316f3943\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t [ad_1]\r\n<br><div>\n\n\t\t\t\t\t<h4 class=\"ctr\">Majjhima Nik\u0101ya<br\/>III. Upari Pa\u1e47\u1e47\u0101sa<br\/>4. Vibha\u1e45ga Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>4. The Division on Analysis<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\"><a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p132\">Sutta 132<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">\u0100nanda Bhadd&#8217;Eka-Ratta Sutta\u0271<\/h4>\n\n\t\t\t\t\t\n\n\t\t\t\t\t<p class=\"ctr\">Translated from the Pali by I.B. Horner, O.B.E., M.A.<br\/>Associate of Newham College, Cambridge<br\/>First Published in 1954<\/p>\n\n\t\t\t\t\t<p class=\"f2 ctr\">Copyright <a href=\"http:\/\/www.palitext.com\">The Pali Text Society<\/a><br\/>Commercial Rights Reserved<br\/><a href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/3.0\/\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/cc_by_nc.png\" width=\"88\" height=\"15\" alt=\"Creative Commons Licence\"\/><\/a><br\/>For details see <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/frontmatter\/004_copyright.htm\">Terms of Use<\/a>.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr\/>\n\n\t\t\t\t\t<p><a id=\"pg235\"><span class=\"f2 g\"><b>[235]<\/b><\/span><\/a><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p1\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.132.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.132.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.132.upal.mnl.htm#p1\">upal<\/a>]<\/span> T<span class=\"f2\"><b>HUS<\/b><\/span> H<span class=\"f2\"><b>AVE<\/b><\/span> I H<span class=\"f2\"><b>EARD<\/b><\/span>:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying near <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/appendixes\/buddhas_india\/buddhas_india.htm#savatthi\">S\u0101vatth\u012b<\/a><br\/>in the Jeta Grove in An\u0101thapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time the venerable \u0100nanda gladdened,<br\/>roused,<br\/>incited<br\/>and delighted the monks<br\/>with talk on <i>Dhamma<\/i><br\/>in an assembly hall;<br\/>and he spoke the exposition<br\/>and the analysis<br\/>of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord, emerging from solitary meditation towards evening,<br\/>approached that assembly hall;<br\/>having approached,<br\/>he sat down on the seat made ready.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down,<br\/>the Lord addressed the monks,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now, who, monks, gladdened,<br\/>roused,<br\/>incited,<br\/>and delighted the monks<br\/>with talk on <i>Dhamma<\/i><br\/>in the assembly hall?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And did he speak the exposition<br\/>and the analysis<br\/>of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;The venerable \u0100nanda, revered sir,<br\/>gladdened,<br\/>roused,<br\/>incited,<br\/>and delighted the monks<br\/>with talk on <i>Dhamma<\/i><br\/>in the assembly hall;<br\/>and he spoke the exposition<br\/>and the analysis<br\/>of the Auspicious.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg236\"><span class=\"f2 g\"><b>[236]<\/b><\/span><\/a> Then the Lord addressed the venerable \u0100nanda, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But how is it that you, \u0100nanda,<br\/>gladdened,<br\/>roused,<br\/>incited,<br\/>and delighted the monks<br\/>with talk on <i>Dhamma<\/i>?<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Did you speak the exposition<br\/>and the analysis<br\/>of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, revered sir, gladdened,<br\/>roused,<br\/>incited,<br\/>and delighted the monks<br\/>with talk on <i>Dhamma<\/i> thus.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I spoke the exposition<br\/>and the analysis<br\/>of the Auspicious:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has vision now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does one follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks: &#8216;Such was my material shape in the distant past&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;Such was my feeling in the distant past&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;Such was my my perception in the distant past&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;Such were my habitual tendencies in the distant past&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;Such was my consciousness in the distant past&#8217;<br\/>and finds delight therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks, does one follow after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does one not follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks: &#8216;Such was my material shape in the distant past&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;Such was my feeling in the distant past&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;Such was my perception in the distant past&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;Such were my habitual tendencies in the distant past&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;Such was my consciousness in the distant past&#8217;<br\/>but does not find delight therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks, does one not follow after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does one desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks: &#8216;May my material shape be thus in the distant future&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;May my feeling be thus in the distant future&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;May my perception be thus in the distant future&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;May my habitual tendencies be thus in the distant future&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;May my consciousness be thus in the distant future&#8217;<br\/>and finds delight therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks, does one desire the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does one not desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks: &#8216;May my material shape be thus in the distant future&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;May my feeling be thus in the distant future&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;May my perception be thus in the distant future&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;May my habitual tendencies be thus in the distant future&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;May my consciousness be thus in the distant future&#8217;<br\/>but does not find delight therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks, does one not desire the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, is one drawn away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks, an uninstructed ordinary person,<br\/>taking no count of the pure ones,<br\/>unskilled in the <i>Dhamma<\/i> of the pure ones,<br\/>untrained in the <i>Dhamma<\/i> of the pure ones,<br\/>taking no count of the true men,<br\/>unskilled in the <i>Dhamma<\/i> of the true men,<br\/>untrained in the <i>Dhamma<\/i> of the true men,<br\/>regards material shape as self<br\/>or self as having material shape<br\/>or material shape as in self<br\/>or self as in material shape;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or he regards feeling as self<br\/>or self as having feeling<br\/>or feeling as in self<br\/>or self as in feeling;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or he regards perception as self<br\/>or self as having perception<br\/>or perception as in self<br\/>or self as in perception;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or he regards the habitual tendencies as self<br\/>or self as having habitual tendencies<br\/>or habitual tendencies as in self<br\/>or self as in habitual tendencies;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or he regards consciousness <span class=\"f3\"><b>[189]<\/b><\/span> as self<br\/>or self as having consciousness<br\/>or consciousness as in self<br\/>or self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks, is one drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, is one not drawn away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks, an instructed disciple of the pure ones,<br\/>taking count of the pure ones,<br\/>skilled in the dhamma of the pure ones,<br\/>trained in the dhamma of the pure ones,<br\/>taking count of the true men,<br\/>skilled in the dhamma of the true men,<br\/>trained in the dhamma of the true men,<br\/>does not regard material shape as self<br\/>or self as having material shape<br\/>or material shape as in self<br\/>or self as in material shape;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and he does not regard feeling as self<br\/>or self as having feeling<br\/>or feeling as in self<br\/>or self as in feeling;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and he does not regard perception as self<br\/>or self as having perception<br\/>or perception as in self<br\/>or self as in perception;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and he does not regard the habitual tendencies as self<br\/>or self as having the habitual tendencies<br\/>or the habitual tendencies as in self<br\/>or self as in the habitual tendencies;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and he does not regard consciousness as self<br\/>or self as having consciousness<br\/>or consciousness as in self<br\/>or self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks, is one not drawn away among present things.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has vision now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It was thus, revered sir,<br\/>that I gladdened,<br\/>roused,<br\/>incited,<br\/>delighted the monks<br\/>with talk on <i>Dhamma<\/i><br\/>and spoke the exposition<br\/>and analysis<br\/>of the Auspicious.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, \u0100nanda,<br\/>it is good;<br\/>it is good that you, \u0100nanda, gladdened,<br\/>roused,<br\/>incited,<br\/>delighted the monks<br\/>with talk on <i>Dhamma<\/i><br\/>and spoke the exposition<br\/>and analysis<br\/>of the Auspicious:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>What is past is got rid of and the future has not come.<br\/>But whoever has vision now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, \u0100nanda, does one follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks: &#8216;Such was my material shape in the distant past&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;Such was my feeling in the distant past&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;Such was my my perception in the distant past&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;Such were my habitual tendencies in the distant past&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;Such was my consciousness in the distant past&#8217;<br\/>and finds delight therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, does one follow after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, \u0100nanda, does one not follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks: &#8216;Such was my material shape in the distant past&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;Such was my feeling in the distant past&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;Such was my perception in the distant past&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;Such were my habitual tendencies in the distant past&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;Such was my consciousness in the distant past&#8217;<br\/>but does not find delight therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, does one not follow after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, \u0100nanda, does one desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks: &#8216;May my material shape be thus in the distant future&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;May my feeling be thus in the distant future&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;May my perception be thus in the distant future&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;May my habitual tendencies be thus in the distant future&#8217;<br\/>and finds delight therein.<br\/>He thinks: &#8216;May my consciousness be thus in the distant future&#8217;<br\/>and finds delight therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, does one desire the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, \u0100nanda, does one not desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks: &#8216;May my material shape be thus in the distant future&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;May my feeling be thus in the distant future&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;May my perception be thus in the distant future&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;May my habitual tendencies be thus in the distant future&#8217;<br\/>but does not find delight therein.<br\/>He thinks: &#8216;May my consciousness be thus in the distant future&#8217;<br\/>but does not find delight therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, does one not desire the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, \u0100nanda, is one drawn <a id=\"pg237\"><span class=\"f2 g\"><b>[237]<\/b><\/span><\/a>away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, an uninstructed ordinary person,<br\/>taking no count of the pure ones,<br\/>unskilled in the <i>Dhamma<\/i> of the pure ones,<br\/>untrained in the <i>Dhamma<\/i> of the pure ones,<br\/>taking no count of the true men,<br\/>unskilled in the <i>Dhamma<\/i> of the true men,<br\/>untrained in the <i>Dhamma<\/i> of the true men,<br\/>regards material shape as self<br\/>or self as having material shape<br\/>or material shape as in self<br\/>or self as in material shape;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or he regards feeling as self<br\/>or self as having feeling<br\/>or feeling as in self<br\/>or self as in feeling;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or he regards perception as self<br\/>or self as having perception<br\/>or perception as in self<br\/>or self as in perception;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or he regards the habitual tendencies as self<br\/>or self as having habitual tendencies<br\/>or habitual tendencies as in self<br\/>or self as in habitual tendencies;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or he regards consciousness <span class=\"f3\"><b>[189]<\/b><\/span> as self<br\/>or self as having consciousness<br\/>or consciousness as in self<br\/>or self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, is one drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, \u0100nanda, is one not drawn away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, an instructed disciple of the pure ones,<br\/>taking count of the pure ones,<br\/>skilled in the dhamma of the pure ones,<br\/>trained in the dhamma of the pure ones,<br\/>taking count of the true men,<br\/>skilled in the dhamma of the true men,<br\/>trained in the dhamma of the true men,<br\/>does not regard material shape as self<br\/>or self as having material shape<br\/>or material shape as in self<br\/>or self as in material shape;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and he does not regard feeling as self<br\/>or self as having feeling<br\/>or feeling as in self<br\/>or self as in feeling;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and he does not regard perception as self<br\/>or self as having perception<br\/>or perception as in self<br\/>or self as in perception;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and he does not regard the habitual tendencies as self<br\/>or self as having the habitual tendencies<br\/>or the habitual tendencies as in self<br\/>or self as in the habitual tendencies;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and he does not regard consciousness as self<br\/>or self as having consciousness<br\/>or consciousness as in self<br\/>or self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, is one not drawn away among present things.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has vision now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, the venerable \u0100nanda rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr\">\u0100nanda&#8217;s Discourse on the Auspicious:<br\/>The Second<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.134.horn.pts.htm#fn3\">p. 245, <i>n.<\/i> 3 below.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> The whole of Discourse <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p131\">No. 131<\/a> from the first line of the verse to the last line of its second occurrence is here supposed to be repeated. [Ed.: Included in this version.]<\/p>\n\n<\/div>\r\n<br>[ad_2]\r\n<br>Ngu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.132.horn.pts.htm\">Source link  <\/a>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-39d78db elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"39d78db\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-863fc89\" data-id=\"863fc89\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-e42b0cb elementor-widget elementor-widget-text-editor\" data-id=\"e42b0cb\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29369\" class=\"elementor elementor-29369\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-263b597c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"263b597c\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-134cd20d\" data-id=\"134cd20d\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6bcd0b6 elementor-widget elementor-widget-text-editor\" data-id=\"6bcd0b6\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>T\u00ecm hi\u1ec3u Kinh t\u1ea1ng Nikaya &#8211; T\u00e2m h\u1ecdc l\u00e0 cu\u1ed1n s\u00e1ch Online gi\u1edbi thi\u1ec7u v\u1ec1 b\u1ed9 kinh Nikaya , c\u00e1c b\u1ea3n d\u1ecbch v\u00e0 ch\u00fa gi\u1ea3i \u0111\u01b0\u1ee3c T\u00e2m H\u1ecdc so\u1ea1n t\u1eeb c\u00e1c ngu\u1ed3n \u0111\u00e1ng t\u00edn c\u1eady tr\u00ean m\u1ea1ng internet.<\/p><p>Tuy nhi\u00ean \u0111\u00e2y v\u1eabn l\u00e0 s\u00e1ch ch\u1ec9 c\u00f3 gi\u00e1 tr\u1ecb tham kh\u1ea3o , mang t\u00ednh ch\u1ee7 quan c\u1ee7a t\u00e1c gi\u1ea3&nbsp; T\u00e2m h\u1ecdc.<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Home Ph\u1ea7n I\u00a0 &#8211;\u00a0 Ph\u1ea7n II\u00a0 &#8211;\u00a0 Ph\u1ea7n III [ad_1] Majjhima Nik\u0101yaIII. Upari Pa\u1e47\u1e47\u0101sa4. Vibha\u1e45ga Vagga The Middle Length SayingsIII. The Final Fifty Discourses4. The Division on Analysis\u2026<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[356],"tags":[],"td_series":[],"class_list":["post-35908","post","type-post","status-publish","format-standard","hentry","category-kinh-trung-bo-viet-anh"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35908","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/comments?post=35908"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35908\/revisions"}],"predecessor-version":[{"id":38693,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35908\/revisions\/38693"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35908"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35908"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35908"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35908"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}