Quy chi\u1ebfu v\u1ec1 s\u1ef1 t\u01b0\u1edbng<\/span> tr\u1ea1ng ho\u00e1 c\u1ee7a th\u1eadt t\u01b0\u1edbng<\/span> c\u1ee7a c\u00e1c s\u1ef1 v\u1eadt trong th\u1ebf gi\u1edbi<\/span> h\u00e0ng ng\u00e0y ng\u00e0i Long Th\u1ecd<\/span> n\u00f3i:<\/span><\/p>\nXVIII.10\u00a0 C\u00e1i g\u00ec b\u1eaft \u0111\u1ea7u hi\u1ec7n h\u1eefu<\/span> do t\u00f9y thu\u1ed9c<\/span> v\u00e0o m\u1ed9t s\u1ef1 v\u1eadt kh\u00e1c th\u00ec n\u00f3 kh\u00f4ng th\u1ec3 l\u00e0 ch\u00ednh s\u1ef1 v\u1eadt \u0111\u00f3; c\u0169ng kh\u00f4ng th\u1ec3 l\u00e0 m\u1ed9t s\u1ef1 v\u1eadt ho\u00e0n to\u00e0n<\/span> kh\u00e1c v\u1edbi s\u1ef1 v\u1eadt \u0111\u00f3; th\u1ebf n\u00ean c\u00e1c s\u1ef1 v\u1eadt kh\u00f4ng th\u1ec3 \u0111o\u1ea1n di\u1ec7t<\/span> m\u1ed9t c\u00e1ch ho\u00e0n to\u00e0n<\/span>, ch\u00fang c\u0169ng kh\u00f4ng th\u1ec3 th\u01b0\u1eddng h\u1eb1ng<\/span>.<\/i><\/span><\/p>\nB\u1ea5t k\u00ec m\u1ed9t s\u1ef1 v\u1eadt g\u00ec t\u00f9y thu\u1ed9c<\/span> v\u00e0o m\u1ed9t nguy\u00ean nh\u00e2n<\/span> th\u00ec duy\u00ean h\u1ed9i th\u00e0nh m\u1ed9t hi\u1ec7u qu\u1ea3<\/span>. M\u1ed9t m\u1ea7m l\u00faa, t\u1ec9 d\u1ee5, b\u1eaft \u0111\u1ea7u hi\u1ec7n h\u1eefu<\/span> trong s\u1ef1 t\u00f9y thu\u1ed9c<\/span> v\u00e0o m\u1ed9t h\u1ea1t gi\u1ed1ng<\/span> v\u00e0 m\u1ed9t ph\u1ee9c h\u1ee3p c\u00e1c duy\u00ean t\u1ec9 d\u1ee5 \u0111\u1ea5t, v.v… Nh\u01b0ng kh\u00f4ng th\u1ec3 n\u00f3i m\u1ea7m th\u00ec r\u00f5 r\u00e0ng<\/span> ch\u00ednh x\u00e1c<\/span> \u0111\u1ed3ng nh\u1ea5t v\u1edbi h\u1ea1t gi\u1ed1ng<\/span>, c\u0169ng kh\u00f4ng th\u1ec3 n\u00f3i h\u1ea1t gi\u1ed1ng<\/span> th\u00ec r\u00f5 r\u00e0ng<\/span> ch\u00ednh x\u00e1c<\/span> \u0111\u1ed3ng nh\u1ea5t v\u1edbi m\u1ea7m v\u00ec t\u1ea1o h\u1ec7 qu\u1ea3 v\u00f4 l\u00ed r\u1eb1ng c\u00e1i \u0111\u01b0\u1ee3c sinh ra (s\u1edf sinh) v\u00e0 c\u00e1i t\u1ea1o ra sinh (n\u0103ng sinh) s\u1ebd l\u00e0 m\u1ed9t v\u00e0 \u0111\u1ed3ng nh\u1ea5t: r\u1eb1ng ng\u01b0\u1eddi b\u1ed1 v\u00e0 ng\u01b0\u1eddi con s\u1ebd l\u00e0 \u0111\u1ed3ng nh\u1ea5t. N\u1ebfu kh\u00f4ng<\/span> c\u00f3 s\u1ef1 kh\u00e1c bi\u1ec7t th\u00ec m\u1ed9t k\u1ebb s\u1ebd xem h\u1ea1t gi\u1ed1ng<\/span> hi\u1ec7n h\u1eefu<\/span> trong giai \u0111o\u1ea1n m\u1ea7m, ch\u00ednh l\u00e0 m\u1ea7m, v\u00e0 m\u1ed9t k\u1ebb s\u1ebd xem m\u1ea7m l\u00e0 h\u1ea1t gi\u1ed1ng<\/span>. H\u1ea1t gi\u1ed1ng<\/span> nh\u01b0 v\u1eady s\u1ebd l\u00e0 th\u01b0\u1eddng h\u1eb1ng<\/span> b\u1edfi v\u00ec kh\u00f4ng th\u1ec3 \u0111o\u1ea1n di\u1ec7t<\/span>. B\u1edfi v\u00ec \u0111i\u1ec1u n\u00e0y s\u1ebd \u0111\u01b0a \u0111\u1ebfn m\u1ed9t h\u1ecdc thuy\u1ebft<\/span> v\u1ec1 th\u01b0\u1eddng h\u1eb1ng<\/span> n\u00f3 s\u1ebd t\u1ea1o k\u1ebft qu\u1ea3 quy m\u00f4 v\u1edbi c\u00e1c l\u1ed7i l\u1ea7m<\/span> tr\u1ea7m tr\u1ecdng<\/span>; n\u00f3 s\u1ebd \u0111\u01b0a \u0111\u1ebfn k\u1ebft lu\u1eadn<\/span> c\u00f3 t\u00ednh lu\u1eadn l\u00ed r\u1eb1ng t\u00e1c h\u00e0nh v\u00e0 c\u00e1c h\u1ec7 qu\u1ea3 c\u1ee7a n\u00f3 l\u00e0 kh\u00f4ng th\u1eadt<\/span>. Do th\u1ebf, n\u00f3i r\u1eb1ng h\u1ea1t gi\u1ed1ng<\/span> th\u00ec \u0111\u1ed3ng nh\u1ea5t v\u1edbi m\u1ea7m l\u00e0 kh\u00f4ng h\u1ee3p l\u00ed. C\u0169ng kh\u00f4ng h\u1ee3p l\u00ed khi n\u00f3i h\u1ea1t gi\u1ed1ng<\/span> n\u00e0y th\u00ec ho\u00e0n to\u00e0n<\/span> kh\u00e1c v\u1edbi m\u1ea7m; m\u1ea7m kh\u00f4ng th\u1ec3 ho\u00e0n to\u00e0n<\/span> l\u00e0 m\u1ed9t c\u00e1i kh\u00e1c v\u00e0 h\u1ec7 qu\u1ea3 (or) ti\u1ebfp theo<\/span> l\u00e0 m\u1ea7m c\u00f3 th\u1ec3 n\u1ea3y m\u1ea7m cho d\u00f9 kh\u00f4ng c\u00f3 h\u1ea1t gi\u1ed1ng<\/span>. Nh\u01b0 ng\u00e0i Long Th\u1ecd<\/span> n\u00f3i: \u2018N\u1ebfu c\u00e1i l\u00e0 \u2018c\u00e1i kh\u00e1c\u2019 l\u00e0 ho\u00e0n to\u00e0n<\/span> kh\u00e1c bi\u1ec7t v\u1edbi \u2018c\u00e1i kh\u00e1c\u2019 n\u00f3 s\u1ebd l\u00e0 m\u1ed9t c\u00e1i kh\u00e1c n\u1ebfu n\u00f3 kh\u00f4ng c\u00f3 b\u1ea5t k\u00ec m\u1ed9t s\u1ef1 kh\u00e1c bi\u1ec7t\u2019<\/i>. N\u00f3 s\u1ebd \u0111\u01b0a \u0111\u1ebfn k\u1ebft qu\u1ea3 n\u1ebfu m\u1ed9t h\u1ea1t gi\u1ed1ng<\/span> ti\u1ebfp t\u1ee5c<\/span> t\u1ed3n t\u1ea1i<\/span> trong m\u1ea7m r\u1eb1ng h\u1ea1t gi\u1ed1ng<\/span> s\u1ebd kh\u00f4ng th\u1ec3 ho\u1ea1i di\u1ec7t<\/span>. N\u00f3 s\u1ebd \u0111\u01b0a \u0111\u1ebfn l\u1ed7i l\u1ea7m<\/span> lu\u1eadn l\u00ed do ch\u1ee7 tr\u01b0\u01a1ng r\u1eb1ng hi\u1ec7u qu\u1ea3<\/span> \u0111\u00e3 hi\u1ec7n h\u1eefu<\/span> t\u1eeb tr\u01b0\u1edbc trong nguy\u00ean nh\u00e2n<\/span>. V\u00e0 do th\u1ebf, khi n\u00f3i \u2018B\u1ea5t k\u00ec m\u1ed9t s\u1ef1 v\u1eadt g\u00ec t\u00f9y thu\u1ed9c<\/span> v\u00e0o m\u1ed9t nguy\u00ean nh\u00e2n<\/span> s\u1ebd b\u1eaft \u0111\u1ea7u l\u00e0 m\u1ed9t hi\u1ec7u qu\u1ea3\u2019 th\u00ec kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 \u2018nguy\u00ean nh\u00e2n tr\u1edf th\u00e0nh<\/span> hi\u1ec7u qu\u1ea3\u2019. N\u00f3 l\u1ea1i c\u0169ng kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 hi\u1ec7u qu\u1ea3<\/span> th\u00ec ho\u00e0n to\u00e0n<\/span> kh\u00e1c h\u1eb3n nguy\u00ean nh\u00e2n<\/span>. Th\u1ebf n\u00ean, c\u00f3 th\u1ec3 k\u1ebft lu\u1eadn<\/span> \u2018nguy\u00ean nh\u00e2n th\u00ec kh\u00f4ng th\u1ec3 \u0111o\u1ea1n di\u1ec7t<\/span> c\u0169ng kh\u00f4ng th\u01b0\u1eddng h\u1eb1ng\u2019.<\/span><\/p>\nNh\u01b0 ng\u00e0i Th\u00e1nh Thi\u00ean<\/span> (Aryadeva) n\u00f3i: \u2018T\u1eeb s\u1ef1 ki\u1ec7n<\/span> r\u1eb1ng c\u00e1c s\u1ef1 v\u1eadt sinh kh\u1edfi<\/span> v\u1eadn h\u00e0nh<\/span> ch\u00fang kh\u00f4ng l\u00e0 s\u1ef1 v\u1eadt b\u1ecb \u0111o\u1ea1n di\u1ec7t<\/span>; t\u1eeb s\u1ef1 ki\u1ec7n<\/span> r\u1eb1ng c\u00e1c s\u1ef1 v\u1eadt ch\u1ea5m d\u1ee9t<\/span> v\u1eadn h\u00e0nh<\/span> ch\u00fang kh\u00f4ng l\u00e0 th\u01b0\u1eddng h\u1eb1ng\u2019<\/i> (Catuhsataka , X, 25). Kinh Ph\u1ed5 Di\u1ec7u (Lalitavistara) c\u00f3 n\u00f3i: \u2018N\u1ebfu c\u00f3 m\u1ed9t h\u1ea1t gi\u1ed1ng<\/span> th\u00ec c\u00f3 m\u1ed9t m\u1ea7m, m\u1eb7c d\u00f9 h\u1ea1t gi\u1ed1ng<\/span> kh\u00f4ng l\u00e0 m\u1ea7m, m\u00e0 h\u1ea1t gi\u1ed1ng<\/span> c\u0169ng kh\u00f4ng ho\u00e0n to\u00e0n<\/span> l\u00e0 m\u1ed9t c\u00e1i kh\u00e1c v\u1edbi m\u1ea7m. \u0110\u00e2y l\u00e0 l\u00ed do t\u1ea1i sao b\u1ea3n ch\u1ea5t<\/span> c\u1ee7a c\u00e1c s\u1ef1 v\u1eadt l\u00e0 kh\u00f4ng th\u1ec3 \u0111o\u1ea1n di\u1ec7t<\/span> c\u0169ng kh\u00f4ng l\u00e0 th\u01b0\u1eddng h\u1eb1ng\u2019<\/i>.<\/span><\/p>\n__________________<\/span><\/p>\nCandrakirti. Prasannapada.<\/span>Self and the way things really are<\/span>The truth in the world of cause and effect<\/span><\/p>\nConcerning the characterization of the way things are in the world of everyday Nagarjuna says: \u00a0\u00a0<\/span><\/p>\nXVIII.10 \u00a0What comes into existence dependent on something else cannot be that very thing; nor can it be wholly other either; therefore things neither perish completely nor are they everlasting.<\/span><\/p>\nAnything dependent on a cause comes to be as an effect. A rice sprout, for example, comes into existence in dependence on a rice seed and a complex of conditions like the soil, etc. But it cannot be said that the sprout is precisely the same thing as the seed, nor that the seed is precisely the same thing as the sprout because of the absurd consequence that what is born and what gives birth would be one and the same: that father and son would be identical. If there is no difference one would take the seed to exist in the sprout phase, i.e. as sprout, and one would take the sprout as the seed. The seed would thus be eternal because imperishable. Because this entails the doctrine of eternalism it would result in a mass of grievous faults; it would follow that action and its consequences were not real. Therefore it does not make sense to say that the seed is identical with the sprout. Nor is the one entirely other than the other; the sprout cannot be entirely other than the seed or it would follow that the sprout could sprout even apart from the seed. As Nagarjuna says: \u2018If what is \u2018other\u2019 is entirely other than \u2018the other\u2019 it would be other without anything other\u2019. It would follow if the seed persists in the sprout that the seed would be imperishable. This would entail the logical fault of holding that the effect pre-exists in the cause. And so, to say \u2018Anything dependent on a cause comes to be an effect\u2019 does not mean \u2018the cause becomes the effect\u2019. Nor again is the effect wholly other than the cause. Therefore, it is possible to conclude \u2018the cause is neither perishable nor eternal\u2019.<\/span><\/p>\nAs Aryadeva says \u2018From the fact that things function they are not nothing; from the fact that things cease functioning they are not eternal\u2019. It is said in the Lalitavistara \u2018If there is a seed there is a sprout, though the seed is not the sprout, nor is it wholly other. This is why the nature of things is neither perishable nor eternal\u2019. \u00a0<\/span><\/p>\n______________<\/span><\/p>\nPh\u1ee5 b\u1ea3n – Kinh Ph\u1ed5 Di\u1ec7u<\/b> (Lalitavistata Sutra)<\/span><\/p>\n *<\/span><\/p>\nT\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p h\u1eefu vi<\/span> hi\u1ec7n h\u1eefu<\/span>\u00a0<\/span> th\u00e0nh l\u1eadp<\/span> t\u1eeb c\u00e1c nguy\u00ean nh\u00e2n<\/span> v\u00e0 c\u00e1c duy\u00ean ;<\/span> c\u00e1c nguy\u00ean nh\u00e2n<\/span> t\u1ea1o th\u00e0nh c\u00e1c duy\u00ean, c\u00e1c duy\u00ean t\u1ea1o th\u00e0nh c\u00e1c nguy\u00ean nh\u00e2n<\/span>:<\/span> ch\u00fang t\u01b0\u01a1ng tr\u1ee3 l\u1eabn nhau.\u00a0<\/span> Nh\u1eefng k\u1ebb ngu kh\u00f4ng hi\u1ec3u \u0111i\u1ec1u n\u00e0y.<\/span><\/p>\n*<\/span> “All composites exist\u00a0<\/span> proceeding from causes and conditions;<\/span> causes make conditions , and conditions, causes:<\/span> they support each other.<\/span> The ignorant do not understand this. “<\/span> (The Lalitavistara. The Voice of the Buddha. The Beauty of Compassion .Kinh Ph\u1ed5\u00a0Di\u1ec7u\u00a0. Vol 1, p. 263)<\/span><\/p>\n________________<\/span> Khi c\u00f3 m\u1ed9t h\u1ea1t gi\u1ed1ng<\/span>, c\u00f3 m\u1ed9t m\u1ea7m\u00a0<\/span> nh\u01b0ng h\u1ea1t gi\u1ed1ng<\/span> kh\u00f4ng l\u00e0 m\u1ea7m.\u00a0<\/span> N\u00f3 kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t c\u00e1i kh\u00e1c,<\/span> tuy n\u00f3 c\u0169ng kh\u00f4ng l\u00e0 c\u00e1i \u0111\u1ed3ng nh\u1ea5t.\u00a0<\/span> V\u00e0 do th\u1ebf kh\u00f4ng c\u00f3 th\u01b0\u1eddng h\u1eb1ng<\/span> ho\u1eb7c \u0111o\u1ea1n di\u1ec7t<\/span> .\u00a0<\/span><\/p>\n*<\/span><\/p>\nWhen there is a seed, there is a sprout,<\/span> but the seed is not the sprout.<\/span> It is not something else,\u00a0<\/span> though it is not the same thing either.\u00a0<\/span> And so there is no permanence or ending.<\/span> (Lalitavistara. The Voice of the Buddha . The Beauty of Compassion- p.264 Kinh Ph\u1ed5\u00a0Di\u1ec7u)<\/span> __________________<\/span> Nguy\u1ec7t X\u1ee9ng<\/span>. Minh C\u00fa Lu\u1eadn<\/span> (p.185)<\/span><\/p>\nKinh Ph\u1ed5 Di\u1ec7u (Lalitavistara) c\u00f3 n\u00f3i: \u2018N\u1ebfu c\u00f3 m\u1ed9t h\u1ea1t gi\u1ed1ng<\/span> th\u00ec c\u00f3 m\u1ed9t m\u1ea7m, m\u1eb7c d\u00f9 h\u1ea1t gi\u1ed1ng<\/span> kh\u00f4ng l\u00e0 m\u1ea7m, m\u00e0 h\u1ea1t gi\u1ed1ng<\/span> c\u0169ng kh\u00f4ng ho\u00e0n to\u00e0n<\/span> l\u00e0 m\u1ed9t c\u00e1i kh\u00e1c v\u1edbi m\u1ea7m. \u0110\u00e2y l\u00e0 l\u00ed do t\u1ea1i sao b\u1ea3n ch\u1ea5t<\/span> c\u1ee7a c\u00e1c s\u1ef1 v\u1eadt l\u00e0 kh\u00f4ng th\u1ec3 \u0111o\u1ea1n di\u1ec7t<\/span> c\u0169ng kh\u00f4ng l\u00e0 th\u01b0\u1eddng h\u1eb1ng\u2019<\/i>.<\/span><\/p>\n*<\/span><\/p>\nCandrakirti. Prasannapada. Lucid Expostion of the Middle Way. p.185 . Nguy\u1ec7t X\u1ee9ng<\/span> . Minh C\u00fa Lu\u1eadn<\/span> .<\/span><\/p>\nIt is said in the Lalitavistara:<\/span> ‘If there is a seed, there is a sprout, though the seed is not the sprout, nor is it wholly other. This is why the nature of things is neither perishable nor eternal\u2019 .\u00a0<\/span><\/p>\n________________<\/span><\/p>\nPh\u1ee5 B\u1ea3n<\/b> – Gi\u1eefa l\u00f2ng cu\u1ed9c \u0111\u1eddi<\/span> v\u00e0 Ch\u00e2n l\u00ed<\/span> trong th\u1ebf gi\u1edbi<\/span> c\u1ee7a nguy\u00ean nh\u00e2n<\/span> v\u00e0 hi\u1ec7u qu\u1ea3<\/span><\/span><\/p>\nCh\u00fang ta<\/span> c\u00f3 th\u1ec3 qu\u00e1n chi\u1ebfu<\/span> h\u1ea1t gi\u1ed1ng<\/span> v\u00e0 m\u1ea7m trong th\u1ebf gi\u1edbi<\/span> c\u1ee7a nguy\u00ean nh\u00e2n<\/span> v\u00e0 hi\u1ec7u qu\u1ea3<\/span> trong 4 h\u00ecnh \u1ea3nh<\/span> L\u1ec5 T\u01b0\u1edfng Ni\u1ec7m Hai B\u00e0 Tr\u01b0ng \u0111\u1ec3 l\u00ed<\/span> h\u1ed9i th\u00f4ng<\/span> hi\u1ec3u v\u1ec1 gi\u00e1o ph\u00e1p<\/span> c\u1ee7a Ph\u1eadt tr\u00ecnh b\u00e0y trong Kinh Ph\u1ed5 Di\u1ec7u , v\u00e0 Trung lu\u1eadn<\/span> c\u1ee7a\u00a0 ng\u00e0i Long Th\u1ecd<\/span> v\u00e0 Minh c\u00fa lu\u1eadn<\/span> c\u1ee7a ng\u00e0i Nguy\u1ec7t X\u1ee9ng<\/span>.<\/span><\/p>\n\u201cDo th\u1ebf, n\u00f3i r\u1eb1ng h\u1ea1t gi\u1ed1ng<\/span> th\u00ec \u0111\u1ed3ng nh\u1ea5t v\u1edbi m\u1ea7m l\u00e0 kh\u00f4ng h\u1ee3p l\u00ed. C\u0169ng kh\u00f4ng h\u1ee3p l\u00ed khi n\u00f3i h\u1ea1t gi\u1ed1ng<\/span> n\u00e0y th\u00ec ho\u00e0n to\u00e0n<\/span> kh\u00e1c v\u1edbi m\u1ea7m; m\u1ea7m kh\u00f4ng th\u1ec3 ho\u00e0n to\u00e0n<\/span> l\u00e0 m\u1ed9t c\u00e1i kh\u00e1c v\u00e0 h\u1ec7 qu\u1ea3 (or) ti\u1ebfp theo<\/span> l\u00e0 m\u1ea7m c\u00f3 th\u1ec3 n\u1ea3y m\u1ea7m cho d\u00f9 kh\u00f4ng c\u00f3 h\u1ea1t gi\u1ed1ng\u201d. (Nguy\u1ec7t X\u1ee9ng<\/span>. Minh c\u00fa lu\u1eadn<\/span>)\u00a0<\/span><\/p>\nTherefore it does not make sense to say that the seed is identical with the sprout. Nor is the one entirely other than the other; the sprout cannot be entirely other than the seed or it would follow that the sprout could sprout even apart from the seed.<\/span><\/p>\n<\/div>\n[ad_2]Source link <\/a><\/p>\n","protected":false},"excerpt":{"rendered":"[ad_1] Nguy\u1ec7t X\u1ee9ng CH\u00c2N L\u00cd TRONG TH\u1ebe GI\u1edaI C\u1ee6A NGUY\u00caN NH\u00c2N V\u00c0 HI\u1ec6U QU\u1ea2\u00a0 B\u1ea3n d\u1ecbch Vi\u1ec7t: \u0110\u1eb7ng H\u1eefu Ph\u00fac B\u1ea3n d\u1ecbch Anh: Candrakirti. Lucid Exposition of the\u2026<\/p>\n","protected":false},"author":1,"featured_media":7712,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[104],"tags":[],"td_series":[],"class_list":["post-7709","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-giai-dap-nghi-hoac"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/7709","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=7709"}],"version-history":[{"count":0,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/7709\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media\/7712"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=7709"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=7709"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=7709"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=7709"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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