{"id":17171,"date":"2019-02-14T02:12:22","date_gmt":"2019-02-14T02:12:22","guid":{"rendered":"https:\/\/antaiji.org\/?p=17171"},"modified":"2019-02-14T09:27:33","modified_gmt":"2019-02-14T09:27:33","slug":"20190214","status":"publish","type":"post","link":"https:\/\/antaiji.org\/en\/20190214\/","title":{"rendered":"Edward&#8217;s talk on Sawaki Kodo&#8217;s &#8220;To you&#8230;&#8221;, February 14th 2019"},"content":{"rendered":"<p><iframe loading=\"lazy\" width=\"560\" height=\"315\" src=\"https:\/\/www.youtube.com\/embed\/LnoqAf728HA\" frameborder=\"0\" allowfullscreen><\/iframe><\/p>\n<p><b>12. To you who is wondering if your zazen has been good for something<\/b><\/p>\n<p>What\u2019s zazen good for?<br \/>\nAbsolutely nothing! This \u201cgood for nothing\u201d has got to sink into your flesh and bones until you\u2019re\u3000truly practicing what\u2019s good for nothing. Until then, your zazen is really good for nothing.<br \/>\n**<br \/>\nThrowing yourself completely into doing what\u2019s good for absolutely nothing \u2013 why not give it a try?<br \/>\n**<br \/>\nSo you say you\u2019d like to try doing zazen in order to become a better person. Become a better person by doing zazen? How ridiculous! How could a person ever become something better?<br \/>\n**<br \/>\nYou say you want to become a better person by doing zazen.<br \/>\nZazen isn\u2019t about learning how to be a person. Zazen is to stop being a person.<br \/>\n**<br \/>\nSome say, \u201cZen means having an empty mind, right?\u201d<br \/>\nYou won\u2019t have an empty mind until you\u2019re dead.<br \/>\n**<br \/>\nThey think that with zazen everything gets better.<br \/>\nFoolish! Zazen means forgetting \u201cbetter\u201d and \u201cworse\u201d.<br \/>\n**<br \/>\nYou are not going to earn tips doing zazen.<br \/>\n<i>The day is as long as a child\u2019s day.<br \/>\nThe mountain is as quiet as the eternal past.<\/i><br \/>\n**<br \/>\nZazen is unsatisfying. Unsatisfying for whom? For the ordinary person. People are never satisfied.<br \/>\n**<br \/>\nIn our S\u014dt\u014d school, zazen isn\u2019t so exciting. Ordinary people are always looking for excitement \u2013 sports, gambling on horse races and things like that. What makes them so popular? It\u2019s the excitement of winning and losing.<br \/>\n**<br \/>\nIsn\u2019t it self-evident? How could that which is eternal and infinite ever satisfy human desires?<br \/>\n**<br \/>\nHow could that which fills the whole universe ever fit into an ordinary person\u2019s idea of satisfaction?<br \/>\n**<br \/>\nUnsatisfying: simply practicing zazen.<br \/>\nUnsatisfying: realizing zazen with this body.<br \/>\nUnsatisfying: absorbing zazen into your flesh and blood.<br \/>\n**<br \/>\nBeing watched by zazen, cursed by zazen, blocked by zazen, dragged around by zazen, every day crying tears of blood \u2013 isn\u2019t that the happiest form of life you can imagine?<br \/>\n**<br \/>\nSomebody asks, \u201cI can understand that during zazen we\u2019re buddhas. But does that mean that we are just ordinary people when we are not doing zazen?\u201d<br \/>\nWhen a thief steals, he\u2019s a thief. If for a moment he isn\u2019t stealing anything, does that mean that he isn\u2019t a thief anymore?<br \/>\nIs eating in order to steal and eating in order to practice zazen the same thing or are they different?<br \/>\nSomebody who steals once isn\u2019t trusted anymore. Somebody who practices zazen once practices eternal zazen.<br \/>\n**<br \/>\nZazen is really an amazing thing. When you are sitting, it doesn\u2019t seem like zazen is anything particularly good. But when you see it from the outside, there\u2019s nothing that could be so majestic.<br \/>\nWith everything else, it\u2019s usually the other way around. Looked at objectively, there\u2019s not much to it. You\u2019re the only one who thinks what you are doing is so terribly important.<br \/>\n**<br \/>\nThe reason the buddha-dharma fills the whole universe is because it doesn\u2019t offer anything you can grab onto. Making a constant effort isn\u2019t difficult if you don\u2019t grab onto anything.<br \/>\n**<br \/>\nTrue practice without profit means practicing like the wooden man and the stone woman [Footnote: As in the verse from H\u014dky\u014dzanmai, \u201cThe wooden man sings, the stone woman stands up to dance.\u201d]<br \/>\n**<br \/>\nZazen is transparent. It has no flavor. When we give zazen a flavor, it becomes something for ordinary people.<br \/>\n**<br \/>\nZazen isn\u2019t so fashionable. What\u2019s fashionable is what comes natural for an ordinary person, like the fight over winning and losing in sports.<br \/>\n**<br \/>\nZazen isn\u2019t fashionable because it\u2019s flavorless and ungraspable. It doesn\u2019t interest little children.<br \/>\n**<br \/>\nThe immense, transparent sky isn\u2019t the same thing as a bonsai tree or little statues for your little altar \u2013 it\u2019s infinitely vast.<br \/>\nNonetheless, people prefer trimming around on their bonsais or tending to their little statues.<br \/>\n**<br \/>\nYou want seasoning for your consciousness. That\u2019s why you\u2019re not impressed by the transparent, tasteless buddha-dharma.<br \/>\n**<br \/>\nSome say that they have too many disturbing thoughts during zazen.<br \/>\nIt\u2019s only because the waves calm and the blood congestion sinks that we become conscious of disturbing thoughts at all.<br \/>\n**<br \/>\nYou say \u201cWhen I do zazen, I get disturbing thoughts!\u201d<br \/>\nFoolish! The fact is that it\u2019s only in zazen that you\u2019re aware of your disturbing thoughts at all. When you dance around with your disturbing thoughts, you don\u2019t notice them at all.<br \/>\nWhen a mosquito bites you during zazen, you notice it right away. But when you\u2019re dancing and a flea bites your balls, you don\u2019t notice it at all.<br \/>\n**<br \/>\nA layman asked: \u201cI\u2019ve been practicing zazen for a long time, but I still have many disturbing thoughts, and I don\u2019t know what to do about it. Only once, during an air raid, when bombs were going off, I did zazen and didn\u2019t have a single disturbing thought. I\u2019d never had such good zazen. Still, afterwards everything was like it was before. Isn\u2019t there any way to practice a zazen like that again?\u201d<br \/>\nSawaki R\u014dshi answered: \u201cYes \u2013 k\u014dan Zen. Someone gives you a k\u014dan and yells you into a corner. Then there\u2019s no room for disturbing thoughts. But still afterwards everything will be like it was before. You\u2019ve just pushed your disturbing thoughts aside for a moment.<br \/>\n\u201cOn the other hand, in D\u014dgen Zenji\u2019s shikantaza [just sitting], it\u2019s about completely manifesting your true form. Your ugliness is exposed, and you see yourself for who you really are. And you realize that you\u2019re constantly producing disturbing thoughts, just like a crab blows bubbles.<br \/>\n\u201cIn fact, it\u2019s a merit of zazen to be able to see that you\u2019re full of disturbing thoughts. When you\u2019re completely preoccupied with something, nothing else comes to mind. With a drink in your hand and your arm around a geisha, you don\u2019t feel the flea biting you at all. For that instant all your thoughts are pushed aside. During zazen, though, you\u2019re so aware of this flea that you don\u2019t know what to do with yourself. Because in zazen, you aren\u2019t numb. You\u2019ve become transparent and clear.\u201d<br \/>\n**<br \/>\nIsn\u2019t it natural that in the course of our lives we\u2019ll experience all kinds of psychological phenomena?<br \/>\n**<br \/>\nWe have all kinds of thoughts during zazen, and we wonder if that\u2019s correct. The fact that we can ask ourselves this proves that the nature of zazen is pure, and that this pure nature is looking us in the eye. When we dance around drunk in our underwear, we don\u2019t question ourselves at all.<br \/>\n**<br \/>\nZazen is the unity of Buddha and this ordinary person.<br \/>\nAt precisely this moment, you can see yourself with the eyes of Buddha, and it\u2019s clear how imperfect you really are &#8211;! in light of the fact that you are originally a buddha.<br \/>\n**<br \/>\nIt\u2019s only the ordinary person in you who is disturbed by disturbing thoughts.<br \/>\n**<br \/>\nDon\u2019t whine. Don\u2019t stare into space. Just sit!<br \/>\n**<br \/>\n<i>\u201cSenshi practiced with Yakuzan for 30 years to clarify this single matter.\u201d <\/i> [Sh\u014db\u014dgenz\u014d Shinji] What single matter? The fact that zazen alone is enough.<\/p>\n<p><iframe loading=\"lazy\" width=\"560\" height=\"315\" src=\"https:\/\/www.youtube.com\/embed\/ovef53hfQO8\" frameborder=\"0\" allowfullscreen><\/iframe><\/p>\n<p><b>18. To you who are complaining all the time that you haven\u2019t got any time <\/b><\/p>\n<p>People only keep themselves busy to avoid boredom.<br \/>\n**<br \/>\nEverybody complains that they\u2019re so busy they haven\u2019t got any time. But why are they so busy? It\u2019s only their illusions that keep them busy.<br \/>\nA person who practices zazen has time.<br \/>\nWhen you practice zazen, you have more time than anyone else in the world.<br \/>\n**<br \/>\nIf you aren\u2019t careful, you\u2019ll start making a big fuss just to feed yourself. You\u2019re constantly in a hurry, but why? Just to feed yourself.<br \/>\nChickens too are in a hurry when they peck at their food. But why? Only to be eaten by humans.<br \/>\n**<br \/>\nHow many illusions does a person create in their lifetime? It\u2019s impossible to calculate. Day in, day out, \u201cI want this, I want that&#8230;\u201d A single stroll in the park is accompanied by 50,000, 100,000 illusions. So that\u2019s what it means to be \u201cbusy\u201d.<br \/>\n\u201cI want to be with you, I want to come home, I want to see you&#8230;\u201d<br \/>\n**<br \/>\nPeople are constantly out of breath \u2013 from running so quickly after their illusions.<br \/>\n**<br \/>\nYou want to reach nirvana to be liberated from your present life? It is exactly that attitude which is called \u201ctransmigration\u201d.<br \/>\n**<br \/>\nThe development of transportation has made the world smaller. Now we race around in cars, but where to anyway? To the arcade! We step on the gas, just to kill time.<br \/>\n**<br \/>\nSome people spend the night playing Mah Jong only to swallow a handful of vitamins the next morning and hurry to work with swollen eyes.<br \/>\n**<br \/>\nThe world is in a constant state of agitation.<br \/>\nWhat can you do when faced with ordinary people besides shrug your shoulders in resignation?<br \/>\n**<br \/>\nIn old koans you often hear, \u201cWhere do you come from?\u201d Here they\u2019re not asking for a place. Where do we all come from? Some desire sex. They come from sexual desire. Those who are greedy for money come from greed. \u201cPlease give me a reference!\u201d A person who says this comes from the desire for career and fame.<br \/>\n**<br \/>\n\u201cI\u2019ve got to do this, I\u2019ve got to do that, I haven\u2019t got any time!\u201d This is how some people go completely crazy. What should they do? The best thing would be nothing at all. They\u2019ve just got to calm down.<br \/>\n**<br \/>\nNot carrying out any human activity \u2013 that\u2019s zazen.<br \/>\n**<br \/>\nBig businessmen and politicians complain that they\u2019re so busy. But at the same time they take their chances with two or three lovers. The question is simply, what is important to us?<br \/>\n**<br \/>\nThere\u2019s no end to running away. There\u2019s no end to running after. In this moment, we practice zazen without complaints.<br \/>\nNothing is more precious than a life lived out of the full-lotus posture.<br \/>\n**<br \/>\nDrifting in the world is like clouds drifting in non-mind. It isn\u2019t a matter of floating more quickly. Everything moves in non-mind.<br \/>\n**<br \/>\nEverything depends on interdependent origination, there is no substance.<br \/>\nIt\u2019s the same with clouds: it\u2019s not that they exist, but they also do not not-exist. And at the same time they <i>do<\/i> exist and they <i>do not<\/i> exist.<br \/>\nAnd now everybody\u2019s cracking their heads over that.<br \/>\n**<br \/>\nWhen the floating world is seen by zazen, this enriches the buddha-dharma and your life. Your life will never be enriched through struggling to get by in this floating world.<\/p>\n<p><iframe loading=\"lazy\" width=\"560\" height=\"315\" src=\"https:\/\/www.youtube.com\/embed\/PVvSMPjoURQ\" frameborder=\"0\" allowfullscreen><\/iframe><\/p>\n<p><b>23. To you who say that doctors and monks have it good <\/b><\/p>\n<p>\u014ctani Kubutsu was known during the Taish\u014d Period because he once gave a geisha a 10,000 yen tip. On top of that, he wrote a haiku too: \u201cHow wasteful my life compared to the 90 years the patriarch was clothed in paper\u201d It\u2019s a good haiku, but is it what we expect from someone who gives a 10,000 yen tip to a geisha?<br \/>\n**<br \/>\nKinkaku-ji as well as the golden hall in H\u014dry\u016b-ji are not intended for the practice of monks. In places like these, monks can earn their keep by just hanging around.<br \/>\n**<br \/>\nFor what were T\u014ddai-ji and H\u014dry\u016b-ji and all the other temples built? In the end, only to stable good for nothing monks. It\u2019s no surprise then, when there are monks who set Kinkaku-ji or Enryaku-ji on fire. The same goes for Ginkaku-ji as well.<br \/>\n**<br \/>\nIn the first year of the Meiji Era, the five-story pagoda of H\u014dry\u016b-ji was up for sale for 50 yen, and it still found no potential buyers. They did find somebody to buy the five-story pagoda of K\u014dfuku-ji for 30 yen, but he only wanted to burn it down to gather up the gold afterwards. When they said to him, \u201cIf you do that, the whole town of Nara will go up in flames!\u201d he said, \u201cAlright, to hell with it!\u201d This is the only reason the pagoda has survived to this day.<br \/>\nThe market value of things like these changes. There\u2019s nothing great about things whose market value change. We could also do without them. There are more important things. Zazen is what matters.<br \/>\n**<br \/>\nOut-dated views \u2013 what adults teach children are often nothing more than out-dated views. The view that good is good and bad is bad has already had its best days. Even a vegetable which was once good is inedible once it\u2019s past its prime.<br \/>\nWe\u2019ve got to always be able to see things from a fresh perspective. You say, \u201cThat\u2019s important.\u201d But what\u2019s important? There\u2019s nothing that\u2019s so important. When we die we\u2019ve got to leave everything behind anyway. The cultural goods and national treasures in Nara or Ky\u014dto will sooner or later disappear, so we could actually set them on fire right now!<br \/>\n**<br \/>\n<i>J\u016bji<\/i> [Footnote: To live and maintain, a term for a Buddhist temple priest] originally meant dwelling in Buddhist teaching and taking responsibility for it. In other words, it meant to engage yourself for Buddhist teaching. Today it seems as if <i>j\u016bji<\/i> means biting onto a temple and feeding yourself from it, dwelling in the temple and only worrying about your own sustenance.<br \/>\n**<br \/>\nRecently there are temples in Ky\u014dto that run hotels or boarding houses. It\u2019s strange how some people can\u2019t think of anything besides money and food.<br \/>\n**<br \/>\nIt\u2019s self-evident that monks who pile up money have no virtue.<br \/>\nIn the old days Takeda Shingen said, \u201cThe people are my castle.\u201d In this way, out of consideration for his people, he declined to build a castle, and in the end wasn\u2019t even attacked by neighboring princedoms. During Katsuyori\u2019s reign, an immense castle was built which was later destroyed by Ieyasu.<br \/>\nIf monks need to pile up money, that only shows that they have something to hide.<br \/>\n**<br \/>\nA monk should be proud not to have any money.<br \/>\nWhen Ry\u014dkan died, a rumor started to circulate that he had savings. Somebody countered, \u201cNo no, look at the records he kept up to the hour of his death!\u201d That\u2019s how he defended Ry\u014dkan. So it\u2019s shameful for a monk to have money.<br \/>\n**<br \/>\nDid Ry\u014dkan leave money behind when he died or not? We\u2019re relieved to hear he didn\u2019t.<br \/>\nBut in the world, people think differently. Here we can see that the way a monk thinks is completely the opposite of how the world thinks.<br \/>\n**<br \/>\nA monk shouldn\u2019t look bad, no matter who looks at him. How is it that some monks can act so holy and at the same time have housewives living in their temple?<br \/>\n**<br \/>\nToday\u2019s monks haven\u2019t left their homes [Footnote: refers to <i>shukke<\/i>, a term for \u201cmonk\u201d which literally means \u201cto leave home\u201d]. They\u2019ve simply moved from their straw-roofed huts into tile-roofed houses. Like a baker\u2019s son who has remodeled and now runs a crematorium.<br \/>\n**<br \/>\nThe ceremonial master has to change his robes constantly in the course of an ordination ceremony. That\u2019s why somebody once said, \u201cA monk isn\u2019t so different from a geisha!\u201d Be careful, or you\u2019ll end up like that too.<br \/>\n**<br \/>\nPeople like to get something for nothing. If it isn\u2019t lying on the street, they\u2019ll steal it, pulling and tearing it. In reality, until we let everything go, we\u2019ll stay stuck in this fog, unable to recognize the clear form of truth.<br \/>\n**<br \/>\nA home-leaving monk means someone who completely lets go. It means letting go of group stupidity.<br \/>\nToday\u2019s monks only want to cling to things. That\u2019s why they\u2019re good for nothing.<br \/>\n**<br \/>\nWhen you feed a cat treats, it stops hunting mice. And a spoiled dog keeps no watch. Even humans aren\u2019t any good for work when they\u2019ve got money and can take it easy.<br \/>\n**<br \/>\nFor three-hundred years, the Tokugawa policy was to control the monks with gluttony and warm robes so that they finally \u2013 like wild hogs that degenerate into ordinary pigs \u2013 lost their tusks and claws and allowed their marrow to be sucked out.<br \/>\n**<br \/>\nBuddhists during the Tokugawa Era were completely happy to be yoked by Tokugawa policy. The fact that they didn\u2019t even consider themselves as religious is the reason for the current downfall of Buddhist teachings.<br \/>\n**<br \/>\nTokugawa Era Buddhism was just a governing machine disguised as religion. That\u2019s why it fell apart all at once when the Meiji Era suppressed Buddhism.<br \/>\n**<br \/>\nToday\u2019s monks are ashamed of their monk\u2019s robes because of the distrust that they aroused after the suppression of Buddhism during the Meiji Era \u2013 the world laughs at these shady characters.<br \/>\n**<br \/>\nToday\u2019s monks are fighting a losing battle, staggering away in retreat holding their spears backwards. \u201cThe defeated warrior is even startled by a bird.\u201d<br \/>\n**<br \/>\n\u201cA person who returns in victory is a hero. A person who returns in defeat is an idiot.\u201d<br \/>\n**<br \/>\nToday\u2019s monks are ashamed of being monks. In order to be recognized as monks as little as possible, they only wear their robes when they go to do business \u2013 because only as monks can they earn their living. That\u2019s their dilemma.<br \/>\nCatholic priests always wear their robes. They are proud to wear them. Now is that good or not?<br \/>\n**<br \/>\nIt isn\u2019t easy to be a monk without making a business out of it. Yet a monk shouldn\u2019t really have anything to do with business. After all, what could be more stupid than running a monk\u2019s life like a business?<br \/>\nA person has to set off fearlessly towards his own goal. A Buddhist has to have a clear attitude to life.<br \/>\n**<br \/>\nEvery single day of your life in society is a test, and your whole life long you mustn\u2019t fail. That goes above all for the mind that saves suffering beings.<br \/>\nEven if you\u2019re only angry once, the suffering beings won\u2019t approach you. Even if you\u2019re only greedy once, the suffering beings will retreat from you. This is where you\u2019ve got to have a good handle on the way society thinks.<\/p>\n<p>Shobogenzo Zuimonki 5-11<\/p>\n<p>One day in a speech Dogen said:<br \/>\nDaido Kokusen said, \u201cSitting in the wind and sleeping in the sun is better than wearing rich brocades like people today.\u201d Although this is a saying of an ancient master, I have some doubts about it. Does \u201cpeople today\u201d refer to worldly people who covet profit? If so why did he mention it? It is most stupid to compete with such people. Or does it refer to people who are practicing the Way? If so, why did he say doing what he did was better than wearing brocades? As I examine his frame of mind, it sounds as if he still values brocades. The sages were not like this. They attached themselves neither to gold and jewels, nor to broken tiles and pebbles.<\/p>\n<p>Therefore Shakyamuni-Tathagata accepted milk gruel offered by the cowmaid, as well as grain used to feed horses. He accepted both with equanimity.<\/p>\n<p>In the buddha-dharma, there is nothing valueless nor valuable, yet among people there is shallow and profound. Nowadays, when people are given gold and jewels, they consider them valuable and refuse them. But if they are given wood or stone, they consider such things cheap, so they accept them and hold attachment to them. Gold and jewels have been taken from the earth, wood and stone also come from the earth. Why do people refuse one because it is expensive and covet the other because it is cheap? When I inquire into such a mind, it would seem that if they obtained something expensive they would worry about building attachment to it. However, even if they acquire something cheap and love it, they will be guilty of the same fault. Students should be careful about this.<\/p>\n<p><iframe loading=\"lazy\" width=\"560\" height=\"315\" src=\"https:\/\/www.youtube.com\/embed\/Lb2f6Zv8_g8\" frameborder=\"0\" allowfullscreen><\/iframe><br \/>\n<\/p>","protected":false},"excerpt":{"rendered":"<p>12. To you who is wondering if your zazen has been good for something What\u2019s zazen good for? Absolutely nothing! This \u201cgood for nothing\u201d has got to sink into your flesh and bones until you\u2019re\u3000truly practicing what\u2019s good for nothing. Until then, your zazen is really good for nothing. ** Throwing yourself completely into doing what\u2019s good for absolutely nothing \u2013 why not give it a try? ** So you say you\u2019d like to try doing zazen in order to become a better person. Become a better person by doing zazen? How ridiculous! How could a person ever become something better? ** You say you want to become a better person by doing zazen. Zazen isn\u2019t about learning how to be a person. Zazen is to stop being a person. ** Some say, \u201cZen means having an empty mind, right?\u201d You won\u2019t have an empty mind until you\u2019re dead. ** They think that with zazen everything gets better. Foolish! Zazen means forgetting \u201cbetter\u201d and \u201cworse\u201d. ** You are not going to earn tips doing zazen. The day is as long as a child\u2019s day. The mountain is as quiet as the eternal past. ** Zazen is unsatisfying. Unsatisfying for whom? For the ordinary person. People are never satisfied. ** In our S\u014dt\u014d school, zazen isn\u2019t so exciting. Ordinary people are always looking for excitement \u2013 sports, gambling on horse races and things like that. What makes them so popular? It\u2019s the excitement of winning and losing. ** Isn\u2019t it self-evident? How could that which is eternal and infinite ever satisfy human desires? ** How could that which fills the whole universe ever fit into an ordinary person\u2019s idea of satisfaction? ** Unsatisfying: simply practicing zazen. [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"footnotes":""},"categories":[29,78],"tags":[],"class_list":["post-17171","post","type-post","status-publish","format-standard","hentry","category-blog","category-video"],"_links":{"self":[{"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/posts\/17171","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/comments?post=17171"}],"version-history":[{"count":13,"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/posts\/17171\/revisions"}],"predecessor-version":[{"id":17184,"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/posts\/17171\/revisions\/17184"}],"wp:attachment":[{"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/media?parent=17171"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/categories?post=17171"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/antaiji.org\/en\/wp-json\/wp\/v2\/tags?post=17171"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}