{"id":31463,"date":"2020-08-18T11:38:42","date_gmt":"2020-08-18T15:38:42","guid":{"rendered":"https:\/\/www.gosokrinpoche.com\/?p=31463"},"modified":"2025-01-22T00:51:55","modified_gmt":"2025-01-22T05:51:55","slug":"gosok-rinpoche-yamantaka-teaching-2020-08-16","status":"publish","type":"post","link":"https:\/\/www.gosokrinpoche.com\/vi\/gosok-rinpoche-yamantaka-teaching-2020-08-16\/","title":{"rendered":"\u6019\u4e3b\u679c\u78a9\u4ec1\u6ce2\u5207 – \u83e9\u63d0\u6cd5\u6d32\u5bfa \u5927\u5a01\u5fb7\u91d1\u525b\u706b\u4f9b\u6cd5\u6703\u958b\u793a || Gosok Rinpoche Yamantaka Fire Puja Teaching 2020-08-16"},"content":{"rendered":"
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大威德<\/span>金剛<\/span>火供<\/span>法會<\/span>開示  2020.8.16於菩提<\/span>法洲寺<\/p>

首先問候大家吉祥如意<\/span>、大家好，今天舉行火供<\/span>，以修持大威德<\/span>金剛<\/span>作為瑜伽<\/span>前行，進行火供<\/span>儀式的積資淨罪法會<\/span>，是故以此作為前行說明如下:<\/p>


吾等具足善巧方便<\/span>大悲恩澤導師，如讚云:「何者盡毀一切暗，引眾脫離輪迴<\/span>泥，頂禮<\/span>如理說法佛。」而如理說法，是指自己滅盡輪迴<\/span>一切煩惱<\/span>過患之後，引渡眾生脫離輪迴<\/span>泥淖的痛苦，而為了度脫所化眾生，故示導無顛倒之道。因此，如是具足善巧方便<\/span>大悲恩澤導師在其一切行誼之中，最主要當屬「轉法輪<\/span>」之行誼，而大恩導師其所轉的法輪<\/span>，是為了對治八萬四千種煩惱<\/span>，故有八萬四千種法門，他知道眾生痛苦的因是由煩惱<\/span>所生，故教示了八萬四千種對治方便<\/span>以止息八萬四千種煩惱<\/span>，八萬四千種法門可說總攝於大小二乘<\/span>之藏典，而大乘<\/span>又分因乘<\/span>──波羅蜜<\/span>多乘<\/span>與果乘<\/span>──密咒<\/span>金剛乘<\/span>，這二者之中，為了能迅速安置眾生於佛果位<\/span>，而希求速證佛果位<\/span>者，當趨入密咒乘<\/span>，故說欲迅速成佛者，應修持金剛乘<\/span>。<\/p>

同樣的，果乘<\/span>「金剛乘<\/span>」也區分成四續，以依於外在行為為主，如淨壇、供食<\/span>等重視供食<\/span>、行為諸事相為主者是「事續<\/span>」，依於外在行為與內在瑜伽<\/span>二者等分而修者是「行續<\/span>」，主要依於內在瑜伽<\/span>而修者是「瑜伽續<\/span>」，其中內在瑜伽<\/span>可說屬於無上之修持者是「無上瑜伽<\/span>續」，故有所謂「四大<\/span>密續<\/span>」。四大<\/span>密續<\/span>中，今天所修的法是屬於「無上瑜伽<\/span>續」，即「吉祥大威德<\/span>金剛<\/span>無上瑜伽<\/span>密續<\/span>」，再者，若把無上瑜伽<\/span>密續<\/span>再區分的話，可分為「父續<\/span>」(方便<\/span>續)與「母續<\/span>」(智慧續)二者，差別在依於「方便<\/span>分」、「智慧分」何者為主，或依於「幻化身<\/span>」、「光明」何者為主，幻化身<\/span>與光明二者中主要依於幻化身<\/span>者為「父續<\/span>」，二者中主要特別依於光明而修者為「母續<\/span>」，其餘即不再詳述。<\/p>

方便<\/span>續中又分瞋<\/span>方便<\/span>續、貪方便<\/span>續與癡方便<\/span>續，三者之中，大威德<\/span>金剛<\/span>屬瞋<\/span>方便<\/span>續，其可視為瞋<\/span>方便<\/span>續中最主要者，而要修持如是道的內涵，獲得修此道之授權，必須善獲密咒乘<\/span>吉祥大威德<\/span>金剛<\/span>灌頂<\/span>，並於善獲灌頂<\/span>後，如理守護三昧耶<\/span>戒與律儀，然後若再依於如理善守三昧耶<\/span>戒與律儀，如法入於吉祥大威德<\/span>金剛<\/span>瑜伽<\/span>修持的話，將可令此生得以獲證雙運<\/span>果位<\/span>。<\/p>

如是密咒<\/span>甚深瑜伽<\/span>的修持，並非可隨意而為，必須具備甚麼呢？首先要有出離心<\/span>、菩提心<\/span>與空正見<\/span>，亦即要先修持共同的道──出離心<\/span>、菩提心<\/span>與空正見<\/span>，這些道的內涵必須先修，如同宗喀巴<\/span>大師所言，「若不思惟苦諦<\/span>失，終不能發解脫<\/span>欲」，我們修學大乘<\/span>，乃至其中的密咒乘<\/span>，甚至是密咒乘<\/span>中的無上瑜伽<\/span>密續<\/span>，是為何目的而修呢？此乃為了從輪迴<\/span>的痛苦獲得解脫<\/span>，而且不是只為自己一人，而是為了遍虛空一切如母有情<\/span>能獲得從輪迴<\/span>解脫<\/span>，欲得如此，則自己勢必先有希求解脫<\/span>的心，生起此心，才會有令一切眾生遠離輪迴<\/span>痛苦，獲致解脫<\/span>的念頭生起。因此，「若不思惟苦諦<\/span>失，終不能發解脫<\/span>欲」，就是說如果我們不思惟苦諦<\/span>的過失，將無法生起希求解脫<\/span>的心，所以應思惟苦諦<\/span>的過患，且務必要如是思惟。<\/p>

我們都一樣是不喜歡痛苦，但雖然不願承受痛苦，卻不由自主的領受，何以如此？此是因為業與煩惱<\/span>所造成的，業與煩惱<\/span>讓我們不由自主的在六趣中，取受有漏近取蘊<\/span>的緣故，因而被迫必須領受痛苦。而輪迴<\/span>中的安樂並非恆常可靠，最終都會轉變成痛苦，因為不是永恆的安樂，僅是痛苦的本質而已，所以即使擁有輪迴<\/span>中有漏的短暫安樂，也會逐漸的轉變成痛苦，痛苦又會轉變成有漏的安樂，就這樣在輪迴<\/span>中流轉著，只是一再反覆的繞著轉而已，所以輪迴<\/span>中根本沒有不會轉變的安樂，而這是怎麼形成的呢？只要我們有了「有漏近取蘊<\/span>」，不管是哪種有漏的安樂，最終都只會轉變成痛苦，恆常不變的安樂根本不存在。因此所謂輪迴<\/span>的本質是痛苦即是如此。<\/p>

追根究底是甚麼緣故呢？根源就是取受「有漏近取蘊<\/span>」而造成的，因此所謂「有漏近取蘊<\/span>」的「漏」是指煩惱<\/span>的「漏」，三毒<\/span>煩惱<\/span>的因讓我們受生取得蘊<\/span>身，因此稱為是「有漏」，「近取」則是指造成痛苦的意思，其不只造成此生的痛苦，也造成來世的痛苦，現在與未來都會造成痛苦。怎麼造成呢？這個蘊<\/span>身，因業與煩惱<\/span>所取受的有漏近取身，是來世承受痛苦的造作者，也是此生的苦所依，領受痛苦的身，作為所依因此是痛苦的「近取」，「蘊<\/span>」則是指眾多支分的積聚，地、水、火、風等界或五蘊<\/span>等聚合為一，故稱「有漏近取蘊<\/span>」。<\/p>

就是如此，只要有此「有漏近取蘊<\/span>」，它就只能成為痛苦之事物而已，從「有頂」至「無間地獄<\/span>」皆周遍，故它是「周遍行苦<\/span>」，「行」藏文「讀傑」，有「聚集造作」之義，而它是如何聚集造作呢？「有漏近取蘊<\/span>」起初形成痛苦的本質，是業與煩惱<\/span>種子為因所生，就如有毒種子所長出有毒的樹幹一樣，如是的蘊<\/span>身不只形成痛苦的本質，也依著此蘊<\/span>身再取其他的痛苦於他處，且不只如此，它以一種苦聚集造作諸多痛苦，故稱為「周遍行苦<\/span>」，無論在六道<\/span>中何處受生，眾生其所必須領受的全是痛苦，沒得選擇，不承受也得承受。只要是三界<\/span>中任一眾生，就必須各自去承受輪迴<\/span>中無法超越的痛苦，其痛苦的本質我們雖不想要，但卻仍得要領受，於此理應了知，故佛說「此是苦聖諦，苦應知」，最主要知道「有漏近取蘊<\/span>」是苦器，於此理應認知 。<\/p>

因此，若能好好思惟痛苦的過失，就會生起希求解脫<\/span>的心，若生起希求解脫<\/span>的心，那就會在遠離痛苦獲得解脫<\/span>的方便<\/span>上努力，而依於方便<\/span>上努力就會獲得解脫<\/span>，但若不思惟輪迴<\/span>的過失，就無法生起遠離痛苦、解脫<\/span>痛苦的心，若未生起解脫<\/span>痛苦的心，就不會在獲得解脫<\/span>的方便<\/span>上努力，而不努力當然不能獲得解脫<\/span>，所以才說「若不思惟苦諦<\/span>失，終不能發解脫<\/span>欲」。因此，若不想要痛苦而生起希求解脫<\/span>的心，就要問「痛苦是怎麼來的呢？」<\/p>

痛苦不是無緣無故而來，而是依於因緣而來，既然是依於因緣而來，那因是甚麼呢？是依於業與煩惱<\/span>二者而來，而惡業其根本是源於煩惱<\/span>，怎麼會是煩惱<\/span>呢？因貪瞋癡<\/span>等煩惱<\/span>直接或間接造傷害別人的業，依於業不僅感得此生惡的果報，甚而未來在三惡趣中，生生世世承受無窮無盡的痛苦續流，若不想承受痛苦，就必須追根究底，了知痛苦是由業與煩惱<\/span>為因所生，而業是依於煩惱<\/span>而來，所以，根源就是煩惱<\/span>，這也是為何，佛以八萬四千種法蘊<\/span>來對治八萬四千種煩惱<\/span>的原因。<\/p>

因此，必須對治煩惱<\/span>，痛苦來自煩惱<\/span>，所以要精勤於去除煩惱<\/span>的方法，而在煩惱<\/span>之中最主要是三毒<\/span>或再加我慢、嫉妒<\/span>所謂五毒<\/span>，而三毒<\/span>又依何為根源而來呢？其根源就是「我執<\/span>」，依於我執<\/span>而生，根本我執<\/span>生起煩惱<\/span>之故，所以根本我執<\/span>就如同是造作者，再加上「愛我執<\/span>」的滋潤，並融合貪瞋癡<\/span>等煩惱<\/span>，所以造成此生與來世痛苦者，就是煩惱<\/span>、愛我執<\/span>與我執<\/span>，而根源是我執<\/span>，因此，如龍樹<\/span>菩薩<\/span>所說:「士夫非地水，非火風及空，非識非一切，何者是士夫。士夫六界合，故非是實有，如是一一界，合故亦非實。」了知此意涵，可令徹底通達「諸法空、無我<\/span>」，是故，要確認一切法僅是名言施設而存在 ，僅是名言而已，所以諸法空、無我<\/span>，而因為無我<\/span>故，於法執為諦實並作為自己耽著境，其根基即不存在，是一種入於顛倒之耽著，顛倒無有的耽著境，沒有可作為依據的量，因此，其對治法──無我<\/span>正見要設法於心續生起，要獲證解脫<\/span>與成佛果位<\/span>的方法必須修學道，對治我執<\/span>要學通達無我<\/span>慧是其一，而要對治愛我執<\/span>要學慈悲心<\/span>、菩提心<\/span>，此二者非常重要。<\/p>

對治我執<\/span>必須通達無我<\/span>慧的原因，乃是由於通達無我<\/span>之智慧與執為諦實之實執是正相違，因此若修持的話，得以將實執及其習氣予以斷除，所以對治法──無我<\/span>正見是可生起的，生起後再持續反覆修練的話，可以生起所修義 「明觀(光明)」，獲證「明觀」後，逐步地把煩惱<\/span>連同其因種子與習氣予以斷除。於心續通達現證無我<\/span>之智慧是可以達成的，為什麼可以呢？因為心的本質是光明的緣故，垢障不存在於心的本質，所以垢障是可以分離的。我執<\/span>因為從無始以來即有，所以這惡心藉由極大之串習力，讓我們不自主地受影響而陷入其中。雖然如此，但如前述它是錯亂耽著境，是顛倒的，沒有量作為依據的，故逐步反覆予以對治的話，是可以生起通達現證無我<\/span>，實執是可以清淨的，所以要在這方法上努力 。<\/p>

若能於空正見<\/span>反覆留下習氣，當思惟到空性<\/span>時，即可依此獲得緣起<\/span>之決定，當思惟到緣起<\/span>時，也自然於空性<\/span>獲得決定，此境界可以證，而當獲證之際，體認空與緣起<\/span>並行同步，則能使中觀<\/span>正見的觀察獲致圓滿。因此，對於有與有自性<\/span>，無與無自性<\/span>的差別，應該要能從體會中去了知才行，細分緣起<\/span>──「唯分別心施設」之通達並不容易，因此，若能於唯分別心施設緣起<\/span>善獲定見的話，將可於業果<\/span>的道理更加深信，此理甚為重要。<\/p>

宗喀巴<\/span>大師對應化因緣而言，與文殊<\/span>菩薩<\/span>是師徒關係，親見文殊<\/span>本尊<\/span>獲得教授口訣。從了義<\/span>來說，大師即為真實文殊<\/span>菩薩<\/span>，所以上師<\/span>宗喀巴<\/span>大師是真實文殊<\/span>菩薩<\/span>，本尊<\/span>大威德<\/span>金剛<\/span>也是文殊<\/span>菩薩<\/span>，在密咒<\/span>的修持上，思維上師<\/span>與本尊<\/span>本質無分別是非常重要的，因此把上師<\/span>與本尊<\/span>視為本質無別，並與自心本質無別，與自己細微原始<\/span>心本質無別，這樣來修是很重要的。天瑜伽<\/span>修持(自生本尊<\/span>觀)時，最根本是應把上師<\/span>本尊<\/span>與自己細微原始<\/span>心觀為本質無別，然後觀此本質無別為空，再於其上樂<\/span>空不二智中現天身之明觀，執為所緣而安住於此中瑜伽<\/span>。<\/p>

今天我們要以修持薄伽梵<\/span>吉祥大威德<\/span>金剛<\/span>來進行火供<\/span>，大威德<\/span>金剛<\/span>是十方<\/span>諸佛之智，為了調伏內、外、秘密三種魔類的顯現。覺悟甚深空性<\/span>之怙主<\/span>文殊<\/span>菩薩<\/span>，以稍顯忿怒顯現者為紅閻魔敵<\/span>，較其更顯忿怒之顯現為黑閻魔敵<\/span>，而最忿怒者，為摧滅一切惡類，化現成大力忿怒明王身之本尊<\/span>即吉祥大威德<\/span>金剛<\/span>。而大威德<\/span>金剛<\/span>的修行要訣，一般其雖歸屬父續<\/span>，但母續<\/span>與父續<\/span>修行的要訣全部具足，幻化身<\/span>與光明的修行要訣皆具，不僅如此，還有其它密續<\/span>所沒有之五個甚深特點，加持<\/span>力量大迅速，在此五濁<\/span>惡世之時，惡見充斥，不守三昧耶<\/span>戒與律儀，福德<\/span>甚為淺薄，諸多內外危害障礙，猶如雨下一般，若不能依此本尊<\/span>瑜伽<\/span>來修持的話，是有墮入障礙的危險。若修持此本尊<\/span>瑜伽<\/span>，一切不順、障礙及傷害將不能擾犯與為害。<\/p>

此外，大威德<\/span>金剛<\/span>在因位持金剛得以修持文殊<\/span>師利童子，在果位<\/span>持金剛亦得修持文殊<\/span>智慧勇識，因此對於甚深空性<\/span>的覺悟能獲得極大的進展，這是非常重要的。我們最渴望消除煩惱<\/span>，三毒<\/span>煩惱<\/span>的根源是我執<\/span>、愛我執<\/span>，而去除煩惱<\/span>我執<\/span>需證悟甚深空性<\/span>，修持大威德<\/span>金剛<\/span>對於證悟甚深空性<\/span>能大獲進展，特別具有極大加持<\/span>力。而且若能結合密咒<\/span>修持，於證悟「樂空不二智」其進展特別大。修持忿怒尊大威德<\/span>金剛<\/span>，亦同時可修寂靜尊文殊<\/span>菩薩<\/span>童子尊。另依於大威德<\/span>金剛<\/span>為本尊<\/span>修持的瑜伽行<\/span>者，較以其他本尊<\/span>修持的瑜伽行<\/span>者，所顯現差異包含在廣大智慧、顯明智慧、迅疾智慧、甚深智慧等這些增長智慧方面。尤其比較容易迅速生起證悟對治輪迴<\/span>根本之無我<\/span>智慧。五濁<\/span>惡世之時，修法<\/span>諸障礙極多，能令修持持續不中斷，從而被讚為至上之本尊<\/span>，因此我們能有此法可修，真是極為幸運。<\/p>

但極為幸運是沒有用的，必須要真正實修，而修持時如前所述，需出離心<\/span>、慈悲菩提心<\/span>為根基，加上正行時的空性<\/span>，以出離心<\/span>、菩提心<\/span>與空正見<\/span>為主，入於大威德<\/span>金剛<\/span>的瑜伽<\/span>修持，並在生起次第<\/span>的瑜伽<\/span>時專注觀修三身<\/span>道用。我們作火供<\/span>法會<\/span>，其實主要是指請託我們修持之意，是大家要我們幫忙修持，修持應該要有力量，一開始由格西<\/span>們先修自生瑜伽<\/span>，而其不只在修誦儀軌<\/span>而已，而是要修生起次第<\/span>三身<\/span>道用的瑜伽<\/span>，在生起次第<\/span>三身<\/span>道用之後，放下自己庸凡之耽著，好好生起天身之明觀與佛慢，再專注作咒<\/span>語修誦。在此之上，去進行火供<\/span>瑜伽<\/span>，火供<\/span>的灶壇城<\/span>中觀<\/span>想生起火神<\/span>，於火神<\/span>心間有三角火輪，而其中有大威德<\/span>金剛<\/span>具有牌坊的無量宮──壇城<\/span>，不用觀修「金剛<\/span>杵圍」等護輪，在具有牌坊的圓滿無量宮之中，生起獨勇大威德<\/span>金剛<\/span>身相圓滿，而思惟本尊<\/span>與上師<\/span>本質無分別是很重要的，也應觀一切十方<\/span>諸佛樂空不二智之原形就是大威德<\/span>金剛<\/span>，並對本尊<\/span>生起希求與信仰。<\/p>

觀修對生儀軌<\/span>後就開始獻供品，內容大家都知道，在獻火供<\/span>的供物時，會對供物以內供形式作加持<\/span>，這時要專注的作觀想<\/span>，把供物觀為甘露<\/span>本質，如「吽<\/span>字淨化色、味、功用之過患，啊字令之成甘露，嗡<\/span>字將之滔燃增長」中所述作觀想<\/span>後，向大威德<\/span>金剛<\/span>獻供，獻供時，大威德<\/span>金剛<\/span>享用供物並且掉下很多所剩餘供物，這些落下的剩餘供物到處遍布。因為今天是大眾為希求解脫<\/span>、為積資淨罪而來，特別值逢農曆七月中元普渡，也希望能為歷代祖先等無論往生六道<\/span>何處，都能清淨惡業罪障<\/span>、轉得暇身、值遇大乘<\/span>善知識<\/span>、圓滿其義、進而往生極樂淨土<\/span>，迅速獲證佛果位<\/span>之目的，所以作此法會<\/span>。因此可以觀想<\/span>所有六道<\/span>有情<\/span>眾生、非人<\/span>、或與自己有關親友等，在受用大威德<\/span>金剛<\/span>享用時所落下的剩餘供物甘露<\/span>之後，把無始以來累世所造惡業罪障<\/span>連同習氣都予以清淨後，現證大威德<\/span>金剛<\/span>果位<\/span>，心續生起出離心<\/span>、菩提心<\/span>、空正見<\/span>、生圓二次第<\/span>瑜伽<\/span>等，並且留下力量與特殊之習氣。或者觀想<\/span>其清淨一切罪障<\/span>煩惱<\/span>後，獲得八閒暇<\/span>十圓滿<\/span>人身，往生極樂淨土<\/span>等，總體而言可這樣做觀想<\/span>。<\/p>

火供<\/span>的修持一般平常是作所謂「補缺火供<\/span>」，對於咒<\/span>語修誦不淨或有缺漏等依於持咒<\/span>之過失，藉由「補缺火供<\/span>」來予以清淨。又一般火供<\/span>的修持，就如同圓滿次第<\/span>中「飲食瑜伽<\/span>」的修持一樣，圓滿次第<\/span>飲食瑜伽<\/span>中依於拙火<\/span>融化食物，轉成清淨甘露<\/span>本質，就像飲食瑜伽<\/span>的修法<\/span>內涵，而圓滿次第<\/span>瑜伽<\/span>算是屬於高深的。因此藉由火供<\/span>，修持生起與圓滿次第<\/span>瑜伽<\/span>，觀想<\/span>自己與其他眾生，已經在心續中留下生起幻化身<\/span>與光明的特殊力量習氣，或者以清淨幻化身<\/span>與光明雙運<\/span>之方便<\/span>獲證究竟無學道雙運<\/span>的特殊力量習氣。<\/p>

今天我因為全世界疫情的因素無法前來，尼泊爾這邊疫情若與其他地方比較的話算少、不太有問題，而台灣好像也不多，因為是海島，若沒有很多飛機往來的話，應該比較不會傳進來，所以台灣不算嚴重，那你們也要好好重視保健。大家都有工作，沒有工作的空檔時就好好修法<\/span>，我們已獲得八種閒暇<\/span>十種圓滿<\/span>的清淨人身，也得值遇顯密雙修如此清淨、高深的教法<\/span>，值遇能夠教導無誤大乘<\/span>教法<\/span>、顯密雙修教法<\/span>的善知識<\/span>，像這種機會，自己的責任唯有修法<\/span>才是，世間的衣食名聲等再如何積累圓滿，終究還是無法利益自己，這大家很清楚的，但若能在自己細微原始<\/span>心之上，留下一些善的習氣，如慈悲心<\/span>、菩提心<\/span>、空性<\/span>、幻化身<\/span>與光明、二次第<\/span>道等善的習氣，這些是可以帶到來世的，只有這些有利益，其它是很困難的。<\/p>

所以希望各位早晚的時間不要浪費，時間很珍貴，五濁<\/span>惡世之時人的壽命算短，還有很多工作，以及世間的雜務，因此若必須去工作，也儘量讓自己的心不因工作而生起煩惱<\/span>，好好守護自己的心於正念<\/span>正知，不令落入煩惱<\/span>，砥礪自己生起善心，如對三寶<\/span>依怙的信仰，對正法的信仰，以及對業果<\/span>的信仰等，把生活或工作導入正法。在家裡時也不要做些無意義的事，忙東忙西，多修法<\/span>行善，我們是因為惡業而承受痛苦，所以應該要懺悔<\/span>罪業。懺悔<\/span>罪業是要何時作呢？就是現在這個人身要做的，具足八種閒暇<\/span>十種圓滿<\/span>這個人身的機會，因此好好懺悔<\/span>罪業，把罪業清淨。清淨罪業是有方法的，具足四力之下，修誦歸依<\/span>、三十五佛禮懺法或慈悲心<\/span>等結合作大禮拜，每日早晚作禮拜，把罪業給予清淨。煩惱<\/span>的對治也是，以方法各別針對三毒<\/span>煩惱<\/span>等，逐一把瞋<\/span>恨、我慢、嫉妒<\/span>、貪心等一個個力量減弱，最後一定可以滅除掉，所謂「久習不成易，此事定非有」的意思即如此，所以各位好好修持，這是我的期待，後會有期，謝謝大家。<\/p>

http:\/\/www.kunphen<\/span>.com\/html\/2020\/gljy_0818\/472.html<\/p>\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<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

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