{"id":814,"date":"2026-07-07T08:00:00","date_gmt":"2026-07-07T00:00:00","guid":{"rendered":"https:\/\/minhlydao.org.vn\/en\/?page_id=814"},"modified":"2026-07-07T08:00:00","modified_gmt":"2026-07-07T00:00:00","slug":"minh-ly-yeu-giai-chapter-3","status":"publish","type":"page","link":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/en\/doctrine\/minh-ly-yeu-giai-chapter-3\/","title":{"rendered":"Minh Ly Yeu Giai – Chapter 3: Faith"},"content":{"rendered":"

FAITH – REVERENCE, WORSHIP, RITUAL VENERATION, PRAISE – THE BENEFITS OF READING AND HEARING SCRIPTURE<\/strong><\/p>\n

CHAPTER THREE<\/p>\n

I. FAITH<\/strong><\/p>\n

THE MEANING OF THE WORD “FAITH” (TIN NGUONG)<\/strong><\/p>\n

Tin<\/em> means to believe firmly \u2014 to accept something and settle it in one’s thinking, without any further doubt. Nguong<\/em> means to revere and look up to a righteous, wholly good, and wholly virtuous principle, so as to be guided by it as a beacon.<\/p>\n

Faith comprises three essential elements: Reality (Thiet), Virtue (Duc), and Capacity (Nang).<\/p>\n

    \n
  1. Reality<\/em> means believing in true reality. According to Minh Ly Dao, this true reality is the Dao, manifest throughout Heaven and Earth, and sovereign within the human heart.<\/li>\n
  2. Virtue<\/em> means recognizing that there are those who, following this true reality, cultivate and refine body and mind, attaining lofty and pure virtue and complete liberation, thereby benefiting all beings and setting an example of goodness for all ages \u2014 these are the Buddhas, Immortals, and Saints.<\/li>\n
  3. Capacity<\/em> means believing that every person possesses sufficient ability and capacity to achieve the same. According to Minh Ly Dao, everyone should hold the conviction that if they devote themselves diligently to cultivation, they too will one day surely become a Buddha, Immortal, or Saint.<\/li>\n<\/ol>\n

    Believing in this way is called “right faith” (chanh tin), through which the heart-mind attains settled peace, undisturbed by desire. This is itself a method for investigating and overcoming material desire.<\/p>\n

    Only with right faith in one’s heart can one joyfully advance and strive diligently to fulfill one’s duties. With joy and with effort, the object of one’s aspiration draws ever nearer day by day, until one day it is finally attained.<\/p>\n

    The Taoist scriptures say: “The word Faith (Tin), among the Five Elements, belongs to Earth.” Earth occupies the central position, and this alone shows that it is the root of the Five Elements \u2014 that is, the root of all things and all affairs.<\/p>\n

    The Buddhist scriptures say: Faith is the source of the Way, capable of giving rise to all merit and virtue, and of nurturing and growing all wholesome roots.<\/p>\n

    Faith has an enormously important function. Whether any undertaking succeeds or fails, endures or perishes, depends in large part upon faith. Without faith to serve as a guiding beacon, one’s will remains undecided and one’s actions lack conviction. An undecided will easily gives rise to doubt and hesitation, and failure becomes plainly visible before one’s eyes. And action without conviction is no different from a blind man walking in the dark of night \u2014 good fortune is rare, misfortune frequent, and one risks falling into pits and traps.<\/p>\n

    One thing worth noting: when we see someone acting differently from ourselves, we should not hastily allow this to divide us. So long as a person shares the same ultimate purpose as ourselves \u2014 what is called “different paths returning to the same destination” (thu dong quy) \u2014 we should respond with support and mutual assistance. As for those who err yet retain a simple, sincere nature \u2014 though superstitious, they deserve tolerance, for we may still hope that such people will in time find their way to the right path. But we must not join with those who deliberately corrupt customs and morals, or who destroy public order and security.<\/p>\n

    ANOTHER NAME FOR FAITH<\/strong><\/p>\n

    In religious contexts, this is commonly called faith (tin nguong), or more precisely, right faith (chanh tin). In worldly affairs, it is often called “setting one’s resolve” (lap chi). In truth, though the names differ, they carry the very same meaning: fixing one’s thought upon a true and righteous purpose.<\/p>\n

    Duc Thai Thuong Lao Quan, descending through automatic writing, taught as follows:<\/p>\n

    “I possess one remedy that governs wisdom (tri \u2014 the faculty of understanding), and one remedy that governs practice (hanh \u2014 acting according to that understanding); but you must strive to find yet one guiding medicine. This medicine is very difficult to find \u2014 it lies not far away, but within each person. Yet you, my disciples, must observe carefully, lest you mistake a counterfeit for it and thereby bring harm upon yourselves, for the two resemble one another closely and must be distinguished with care.<\/em><\/p>\n

    This medicine is one that can enable a person to accomplish great works and attain the rank of Saint, Worthy, Immortal, or Buddha. Let me record it for you: it is called Setting One’s Resolve (Lap Chi). This is a most precious medicine.<\/em><\/p>\n

    A person without resolve is no different from a boat without a rudder, or a horse without a bridle \u2014 wandering aimlessly, with no knowledge of where the shore may lie. A person without resolve can never possess courage or constancy of heart, and so their progress wavers \u2014 sometimes diligent, sometimes lazy, sometimes advancing, sometimes retreating \u2014 and in the end nothing is ever accomplished.<\/em><\/p>\n

    Because they lack resolve, they lack self-restraint and perseverance. Of a journey of ten parts, they travel seven or eight, then abandon it out of difficulty. This is truly toil expended in vain. Even those who have set their resolve but do not strive diligently to fulfill it are no different from those who have no resolve at all.<\/em><\/p>\n

    Setting one’s resolve is reality. Its counterfeit resemblance is desire (duc vong). Desire is false, mixed and impure, quick to vanish, ever-changing in form and appearance without constancy \u2014 it is merely the fleeting thought of the human heart. Resolve, however, is real, firm and steadfast, single-minded, unmoving, unchanging. Yet one must, through reflection, determine one’s goal and thereby set one’s resolve. Once resolve has been set, one must strive to hold fast to it, rather than chasing after every fleeting thought. If one is one thing today and another tomorrow, how could one ever attain one’s purpose?<\/em>“<\/p>\n

    According to this teaching, “resolve” (chi) is a rightly chosen thought that serves as a guiding beacon \u2014 and this does not go beyond the meaning of “right faith” already explained above.<\/p>\n

    THE OBJECTS OF VENERATION IN MINH LY DAO<\/strong><\/p>\n

    It has already been said: Reality<\/em> means believing in true reality, that is, the Dao, or the Supreme Ultimate, also called the Heavenly Sovereign or God (Thuong De).<\/p>\n

    But the Supreme Ultimate is formless, and apart from those of the highest wisdom and most advanced cultivation, it is difficult for beginners to focus their attention upon it. Most people, therefore, should believe in those who, having cultivated themselves according to this true reality, have achieved complete virtue and attained the rank of Perfected Being (Chon Nhon).<\/p>\n

    Every person possesses a Rational Nature that is utterly luminous. Unfortunately, this Rational Nature is constrained by endowed temperament and veiled by material desire, and so it is no longer luminous. But if a person knows how to transform away all endowed temperament and material desire, then naturally Rational Nature will return to its original luminosity.<\/p>\n

    According to Confucianism, the essential method of self-cultivation lies in transforming endowed temperament and material desire. Once this is accomplished, it is called utmost sincerity<\/em> (chi thanh) \u2014 meaning a heart that is truly without falsehood, in accord with what is natural. According to Taoism, this is called: Uniting with the Dao in true accord<\/em> (du Dao hiep chon) \u2014 meaning uniting with the Dao in a single truth.<\/p>\n

    Once one has verified and attained the fruit of realization, followers of the Buddhist tradition call this a Buddha; followers of the Taoist tradition call this an Immortal; followers of the Confucian tradition call this a Saint. Buddha, Immortal, and Saint are three different names, yet all refer to but one single kind of person \u2014 one who has verified and attained a Rational Nature that is completely and utterly luminous. Together, they are called Perfected Beings (Chon Nhon).<\/p>\n

    During their lifetimes, these Perfected Beings wrote scriptures to teach the Way. After their passing, they descend through spirit-writing to guide the living. Their sole purpose is to lead sentient beings along the very path that they themselves once traveled.<\/p>\n

    Thus, these Perfected Beings are our Teachers, the very objects of veneration in Minh Ly Dao. Never do we cease to believe that they watch over us from above, and we constantly study their sacred biographies to nourish our aspiration toward the Dao.<\/p>\n

    II. REVERENCE, WORSHIP, RITUAL VENERATION, AND PRAISE<\/strong><\/p>\n

    Like other religions, Minh Ly Dao employs methods to keep faith firm and steadfast. These are the time-honored practices common to the Three Teachings: Reverence (Ton Kinh), Worship (Tho Phuong), Ritual Veneration (Le Bai), and Praise (Xung Tung).<\/p>\n

    REVERENCE<\/strong><\/p>\n

    Reverence means deep respect and devotion. At every hour, in every moment, we must maintain a heart of devotion and respect toward Heaven, the Buddhas, the Immortals, and the Saints. For we know that Heaven is the Supreme Ultimate itself, while the Buddhas, Immortals, and Saints are those who have illuminated that very throne within themselves, having cast off all material desire and accumulated boundless merit and virtue.<\/p>\n

    We must constantly fix our attention upon the example of their virtuous conduct, cultivating ourselves gradually, so that one day we too may attain such goodness \u2014 only then shall we have fulfilled our duty.<\/p>\n

    Master Ch’eng Hao (Trinh Minh Dao) said: A single-minded reverence is enough to overcome a hundred evils. Master Ch’eng I (Trinh Y Xuyen) said: When first embarking upon the study of the Way, nothing surpasses reverence. Never has anyone attained the extension of knowledge without grounding themselves in reverence.<\/p>\n

    Reverence means single-minded focus. Single-minded focus means fixing one’s attention upon the One (Rational Nature), so that no desire arises. Constant reverence prevents the arising of wayward thoughts and belief in what is obscure and false. Is reverence not, then, an essential method for cultivating the heart-mind and mastering the self?<\/p>\n

    WORSHIP<\/strong><\/p>\n

    Worship means making use of a tangible object, kept constantly before one’s eyes, so as to remind oneself to keep the noble and lofty spirits in mind, never forgetting one’s reverence for even a moment. This is reverence expressed through intention, in tangible form.<\/p>\n

    People commonly set up an altar at the center of the home, arranged with solemn dignity, as a place to venerate Heaven, the Buddhas, the Immortals, and the Saints. Some use statues, others use painted images. We ourselves worship using memorial tablets, for no reason other than practical convenience.<\/p>\n

    Confucius taught: “Te nhu tai, te Than nhu Than tai<\/em>,” meaning: Sacrifice to one’s ancestors as if they were present; sacrifice to the Spirits as if the Spirits were present. The word “as if” here means: although the tangible object used in place of them is not truly the ancestor or the Spirit itself, one shows reverence just as if standing directly before the ancestor or Spirit. For in this universe, nothing that has ever existed is ever truly annihilated. Ancestors, Spirits, and Saints are born of the Supreme Ultimate, taking principle as their nature, and so they never truly perish \u2014 they merely change form and appearance, now hidden, now manifest.<\/p>\n

    At the center of the altar hangs a glass oil lamp. This symbolizes the ever-transforming Dao, and also serves as the emblem of the Three Teachings’ return to their common origin. The circle represents the Boundless Ultimate (Vo Cuc). The single point at its center (that is, the flame) represents the Supreme Ultimate, or the One Energy. Through a threefold division, the Supreme Ultimate gives rise to Heaven, Earth, and Humanity \u2014 the three aspects of the Dao, also called the “Three Powers” (tam tai).<\/p>\n

    Today, people are obscured by desire and drift ever farther from their source. If one wishes to restore the ever-luminous original substance of the Dao, one must retrace the old path homeward. That old path is the threefold division, likewise symbolizing the Three Teachings, rooted in the Dao: “the Boundless Ultimate that is the Supreme Ultimate.” This “Boundless Ultimate that is the Supreme Ultimate” is also called the Middle Way (Trung Dao).<\/p>\n

    RITUAL VENERATION<\/strong><\/p>\n

    In ancient times, the word Le<\/em> (rite) referred to the prescribed ceremonial order for offering sacrifice to the spirits. Today, in its broader sense, Le<\/em> also means the regulation of body and mind in every action, so as to attain the proper mean. Bai<\/em> means to kneel and prostrate, pressing the whole body to the ground, to express reverence.<\/p>\n

    Combined, “ritual veneration” (le bai) means: during sacrificial rites, kneeling, prostrating, and making offerings with dignified solemnity and proper measure, so as to express reverence toward the Sacred Beings. This is reverence expressed through the body.<\/p>\n

    If each person were free to make offerings however they pleased, excess or deficiency would be unavoidable. Excess causes exhaustion and harms the body; deficiency leads to carelessness and harms the spirit. For this reason, every religion has established a standard form of ritual veneration suited to the majority of its followers, so that each person may willingly follow it and maintain it faithfully over the long term.<\/p>\n

    Regarding social propriety, the Doctrine of the Mean states: rites within the ancestral temple serve to arrange the order of seniority; rites arranged by rank serve to distinguish noble from humble; rites arranged by duty serve to distinguish the worthy from the unworthy. In religious terms, rites arranged according to clerical rank serve to distinguish the merit and virtue of each person.<\/p>\n

    PRAISE<\/strong><\/p>\n

    Praise means to extol and to offer congratulations. This is reverence expressed through the mouth.<\/p>\n

    Why do we praise and extol Heaven and the Buddhas? Because Heaven and the Buddhas possess towering merit and profound virtue, bringing immeasurable benefit to all sentient beings. It is therefore the duty of those who have received such benefit to act accordingly, expressing reverence, admiration, and devotion.<\/p>\n

    Those who constantly maintain reverence in their hearts \u2014 whether through worship (reverence of intention), ritual veneration (reverence of the body), or praise (reverence of the mouth) \u2014 leave no room in intention, body, or speech to stray toward wrongdoing. Is this not indeed the purification of the Three Karmas (of body, speech, and mind)?<\/p>\n

    HABIT: BOTH DEEPLY HARMFUL AND DEEPLY BENEFICIAL<\/strong><\/p>\n

    The methods described above, easily practiced on a regular basis, are all founded upon the nature of habit. This faculty governs the unconscious (also called subconscious) actions of a person.<\/p>\n

    Once a person has performed an action many times, they will eventually perform it again without even being aware of doing so. Ordinarily, most of our actions are not entirely proper. Now that we have entered the Way, we must entirely renounce such actions. Yet few can renounce them all at once, for our past behavior has already taken deep root in the unconscious part of our mind. We must therefore work gradually to loosen its grip, replacing it with other actions, training ourselves to grow accustomed to the righteous path, in accordance with the purpose and guiding principle of the Dao.<\/p>\n

    Though the nature of habit is deeply harmful to those who follow the path of wrongdoing, it is no less beneficial to those who follow the path of goodness. When one first enters the Way, one must restrain body and mind, which brings some measure of hardship. But once accustomed to it, habit becomes a most loyal servant, performing on our behalf the good deeds we have entrusted to it.<\/p>\n

    “ENLIGHTENED THROUGH SINCERITY” TO “SINCERE THROUGH ENLIGHTENMENT”<\/strong><\/p>\n

    All the methods described above center upon a single principle: reverence. With reverence, faith becomes firm and strong; with faith firm and strong, the heart and will become truly sincere. And with faith firm and heart truly sincere, what could one not accomplish?<\/p>\n

    At the founding of Minh Ly Dao, the Buddhas and Immortals bestowed the following couplet as a sacred decree:<\/p>\n

    Revere the teaching, and one can cultivate virtue,<\/em>
    \nWith a sincere heart, the Way can be practiced.<\/em><\/p>\n

    Meaning: only by revering the teaching can one properly cultivate virtue; only with a truly sincere heart can one actually practice the Dao.<\/p>\n

    Later, Duc Thai Thuong Lao Quan bestowed an additional poem, as follows:<\/p>\n

    A single thought of cultivation makes ten thousand things light,<\/em>
    \nA heart devoted to kindness makes one’s resolve luminous.<\/em>
    \nSincerely devoted to religion, seeking true principle,<\/em>
    \nReverently reciting always, refining one’s nature and temperament.<\/em><\/p>\n

    He then said further: only with a sincere heart<\/em> can one illuminate one’s rational nature<\/em> (minh ly). Single-hearted sincere reverence<\/em><\/strong> is our sacred decree; Minh Ly<\/em><\/strong> is the name of our faith.<\/p>\n

    The Doctrine of the Mean also states: “Tu thanh minh<\/em>,” meaning: through one’s own sincerity and reverence, one attains luminosity. Without a sincere and reverent heart, deviant intentions arise. When deviant intentions arise, the mind becomes confused and disordered, its strength scattered among many pursuits, and thus grows weak and dim.<\/p>\n

    Earlier it was said, “enlightened through sincerity” (tu minh thanh); here it is said, “sincere through enlightenment” (tu thanh minh). Clearly, the words sincerity<\/em> (thanh) and enlightenment<\/em> (minh) serve as cause and effect for one another \u2014 within enlightenment, sincerity must be present. It should also be noted: one must first extend innate conscience, and only afterward attain enlightenment; one must first investigate material desire, and only afterward attain sincerity. Thus, “investigating things and extending knowledge” in the Great Learning is nothing other than the means of seeking “enlightenment” and “sincerity” as spoken of in the Doctrine of the Mean.<\/p>\n

    III. THE BENEFITS OF READING AND HEARING SCRIPTURE<\/strong><\/p>\n

    In general, the reading of scripture can create a wholesome atmosphere, especially within a tranquil setting, causing those who hear the scriptures to give rise to wholesome thoughts.<\/p>\n

    Those still living, even those without any religious affiliation, upon hearing the cadence of scripture and verse, often feel their afflictions lessen, their thoughts turning toward the Buddhas and Heaven, inclining them toward virtue and morality. As for those who have passed away, while their consciousness has not yet been reborn according to its fixed karma and their souls still drift in confusion, if they are able to hear the cadence of scripture and verse, they too will incline toward goodness and come to know repentance for their transgressions.<\/p>\n

    The scriptures of Minh Ly Dao used in ritual veneration may be divided into four broad categories: mantras\/incantations, scriptures of praise, scriptures of prayer, and scriptures exhorting virtue.<\/p>\n

    MANTRAS (CHU)<\/strong><\/p>\n

    The word chu<\/em>, called dharani<\/em> in Sanskrit, means: words of sacred invocation. Most mantras function as sacred decrees centered on sound. They must always be recited aloud, with full solemnity and in the proper manner: the mouth reciting, the mind contemplating, the hands performing their task. This is the diligent purification of the Three Karmas. When the Three Karmas achieve complete purity, this is called the “Three Mysteries” (tam mat).<\/p>\n

    The scriptures of Minh Ly contain many mantras: the Incense-Lighting Mantra, the Water-Purification Mantra, the Flower-Opening Mantra, the Mouth-Purification Mantra, the Mind-Purification Mantra, the Body-Purification Mantra, and others. There are also texts such as the Mantra of Understanding and Wisdom (Thong Minh Chu) and the Mantra for Dissolving the Faults of the Mind (Diet Tam Qua Chu) \u2014 words of invocation spoken by the Buddhas and Immortals on behalf of all sentient beings, which we simply recite as given.<\/p>\n

    SCRIPTURES OF PRAISE<\/strong><\/p>\n

    Scriptures of praise, such as the Offering to the Heavenly Sovereign and the Praise of the Merit and Virtue of the Buddhas and Immortals, are recited during communal ceremonies. The scriptures for the Heavenly Sovereign, the Earth Mother, the Sun, and the Moon are recited during the four daily worship periods, which each person must observe daily.<\/p>\n

    The purpose of these scriptures is to call to mind the merit and virtue of those above \u2014 first, to express gratitude; second, to inspire reverence, admiration, and the emulation of their virtuous example.<\/p>\n

    SCRIPTURES OF PRAYER<\/strong><\/p>\n

    To pray (cau) is to ask the Sacred Beings to bestow grace or assistance so that one’s endeavor may succeed. To vow (nguyen) is to express, within one’s heart, that which one reveres and aspires to.<\/p>\n

    There are many forms of prayer: prayers for peace, prayers for release from suffering, prayers for recovery from illness, prayers for the salvation of the deceased, and so on. Yet nothing surpasses praying to perceive one’s own Rational Nature. The prayer scriptures of Minh Ly Dao include: the Repentance for Marital Discord (Sam Hon Cau), the scriptures for Recovery from Illness, the scriptures for the Salvation of the Deceased, Quan Am’s Deliverance from Suffering, the Daily Practice Table, and the Four Great Rules of Conduct.<\/p>\n

    Buddhism teaches the recitation of the Buddha’s name (niem Phat). In terms of practice, reciting the name of Amitabha Buddha is done to seek rebirth in the Western Pure Land. In terms of principle, reciting the name of Amitabha Buddha is to invoke one’s own boundless original nature. This is what is meant by: “The Pure Land exists only in the mind; Amitabha is one’s own original nature.”<\/p>\n

    What has been said above about praying to Heaven, the Buddhas, the Immortals, and the Saints refers to them collectively. Each tradition reveres its own highest object of devotion, called its “root object of reverence” (bon ton), and it is fitting to direct one’s prayer there directly. What matters most is maintaining complete sincerity of heart. Thus, in Minh Ly Dao, in times of urgency, one need only recite this brief phrase: “With utmost sincerity of heart<\/em><\/strong>.”<\/p>\n

    SCRIPTURES EXHORTING VIRTUE<\/strong><\/p>\n

    To exhort virtue (khuyen thien) is to encourage the doing of good. The scriptures exhorting virtue include: Repentance (Sam Hoi), Awakening the World (Giac The), and the Song of Pure Karma (Tinh Nghiep Van) \u2014 all centered on abandoning evil and following good. These are treasuries containing the golden and precious words handed down by the Buddhas, Immortals, and Saints to teach the world.<\/p>\n

    PUTTING PRACTICE TO USE<\/strong><\/p>\n

    Practitioners who know only how to perform ritual veneration in order to gradually attain meditative stillness, without attending to actual practice in daily life, will find it difficult to stand firm. In times of leisure, their intentions may appear wholesome, but the moment they must deal with practical affairs, one immediately sees that their temperament is no longer the same as before.<\/p>\n

    Ritual veneration, prostration, and scripture recitation are practices for times of leisure, intended solely to gather in the heart-mind. Gathering in the heart-mind serves to nurture one’s original nature, preparing oneself to step onto solid ground \u2014 that is, to apply the teachings of the scriptures exhorting virtue to one’s actual, daily work.<\/p>\n

    The Inscription of a Hundred Characters (Ba Tu Bi) states:<\/p>\n

    The ever-true nature must respond to things,<\/em>
    \nIn responding to things, the essential point is not to be deluded.<\/em><\/p>\n

    Meaning: the ever-true nature, when it comes to matters requiring response, must, in responding, above all avoid delusion. To “respond” means to adapt to circumstances as they arise, applying one’s theory or understanding in a manner perfectly suited to the occasion. For true, genuine knowledge has never once failed to result in action. To know without acting is, in truth, not yet to know at all \u2014 and so true, genuine knowledge must, of necessity, be accompanied by actual practice.<\/p>\n","protected":false},"excerpt":{"rendered":"

    FAITH – REVERENCE, WORSHIP, RITUAL VENERATION, PRAISE – THE BENEFITS OF READING AND HEARING SCRIPTURE CHAPTER THREE I. FAITH THE MEANING OF THE WORD “FAITH” (TIN NGUONG) Tin means to believe firmly \u2014 to accept something and settle it in one’s thinking, without any further doubt. Nguong means to revere and look up to a […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":810,"menu_order":4,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-814","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/pages\/814","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/comments?post=814"}],"version-history":[{"count":0,"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/pages\/814\/revisions"}],"up":[{"embeddable":true,"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/pages\/810"}],"wp:attachment":[{"href":"https:\/\/huyencong.minhlydao.org.vn\/index.php\/wp-json\/wp\/v2\/media?parent=814"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}