Ăn chay hay ăn thịt? (song ngữ Vietnamese-English)

ĂN CHAY HAY ĂN THỊT?
Thiện Phúc

Ăn Thịt Theo Quan Điểm Phật Giáo: Trong giới luật cấm sát sanh của Phật giáo, người tao mong đợi Phật tử nên bám theo luật ăn chay. Tuy nhiên, bám theo kinh tạng Pali, kinh tạng được những phe cánh Theravada buổi sơ khai thuế tập dượt, và được phe cánh Theravada duy nhất còn tồn tại tin tưởng, có không ít khu vực chủ đề này đang được nêu lên, và nhập toàn bộ những trường hợp ấy rõ ràng Đức Phật kể từ chối yên cầu những vị Tăng nên kiêng thịt. Họ nhận định rằng là những nhà sư khất sĩ chỉ dựa vào vật khất thực, và Luật tạng thưa lên đường thưa lại rất nhiều lần là bọn họ nên ăn những gì tuy nhiên người tao cho tới, coi cơ như thể phương tiện duy nhất nhằm sinh sống. Từ chối thực phẩm cúng dường là chối vứt thời cơ cho tới đàn na tín thí thao tác làm việc phước đức, và điều này cũng đưa tới việc những người dân bị kể từ chối cúng dường sở hữu những cảm tưởng tiêu cực về Tăng Đoàn. Tuy nhiên, sở hữu những giới hạn này cơ, một vài ba loại thịt bị cấm, bao gồm thịt người, na ná thịt chó, thịt rắn, thịt voi, và thịt những loại ăn thịt sinh sống.

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Trong Luật Tạng quyển IV. 237 bảo rằng chư Tăng chỉ rất có thể ăn các loại “tam tịnh nhục,” Tức là bọn họ ko thấy làm thịt, ko nghe làm thịt và ko nghi ngờ rằng loài vật bị giết nhằm thực hiện thức ăn cho chính bản thân mình. Luật Tạng giải thích rằng nếu như một vị Tăng nghi ngờ về xuất xứ của thịt, vị ấy nên chất vấn coi thịt ấy lấy kể từ đâu. Những lý do nghi ngờ bao gồm vật chứng về săn bắn phun, hay những không tồn tại mặt hàng phân phối thịt ở sát cơ, hay những tính chất ko chất lượng của những người thí chủ. Tuy nhiên, nếu như hội tụ đủ những điều kiện ấy thì không có ai rất có thể trách cứ được vị Tăng về sự ăn thịt. Nếu thí chủ làm thịt loài vật, hoặc bảo ai làm thịt loài vật nhằm cúng dường chư Tăng, thì thành phẩm của ác nghiệp là của thí chủ.

Kinh tạng Pali cũng báo cáo rằng người em bọn họ của Đức Phật là Đề Bà Đạt Đa đặc biệt yêu cầu Đức Phật nên việc ăn chay, tuy nhiên Đức Phật đang được kể từ chối, chỉ cho phép việc này như là sự việc lựa chọn nhập thực hành khổ hạnh. Những thí dụ bên trên đã cho chúng ta thấy Đức Phật và những đệ tử của Ngài đã và đang thông thường ăn thịt trong số buổi khất thực. Tuy nhiên, việc này sẽ không Tức là làm thịt sợ hãi loại vật là rất có thể tha thứ được. Những ngành nghề ngỗng liên hệ cho tới sát sanh như làm thịt và phân phối thịt đều bị lên án như thể những thí dụ của “tà mạng,” và ngày này trong số xứ bám theo Phật giáo những việc làm này thông thường được tạo vì thế những người dân ko nên là Phật tử. Những người thực hiện những việc làm này thông thường được xem như là những kẻ nặng nghiệp.

Về việc tiêu thụ thịt như thực phẩm, chủ yếu những Phật tử cũng tạo thành nhị phái. Một phái nhận định rằng ăn thịt ko kém cỏi phần tội lỗi như hành vi của những người làm thịt. Họ nhận định rằng nếu như thịt ko được sử dụng thực hiện thực phẩm thì không tồn tại nguyên nhân nên làm thịt chóc súc vật, vì vậy tiêu thụ thịt Chịu đựng trách nhiệm thẳng về sự làm thịt, vì vậy ăn thịt là sai. Nhóm không giống nhận định rằng việc ăn thịt được Đức Phật cho phép. Họ nhận định rằng giới luật hoặc kỹ luật cho phép những thầy tu ăn thịt trong tương đối nhiều trường hợp gọi là “Tam Tịnh Nhục,” “Ngũ Tịnh Nhục,” hoặc “Cửu Tịnh Nhục.” Dù thưa thế này lên đường nữa, ăn thịt vẫn chính là ăn thịt. Người tu, nhất là chư Tăng Ni, nên tỏ tấm lòng từ bi so với chúng sanh muôn loại. Chư Tăng Ni nên cố gắng không còn bản thân không chỉ ko làm thịt, mà còn phải ko là nguyên nhân của sự việc làm thịt qua loa hình thức cúng dường loại gọi là tịnh nhục.

Ngoài những ngày vừa phải kể bên trên, người Phật tử thuần thành còn lâu trai nhập “Tam Thập Duyên Nhật” vì thế đó là những ngày sở hữu duyên với cõi Ta Bà của từng Đức Phật. Tam Thập Duyên Nhật bao gồm: Định Quang Phật, ngày mồng 1 trong tháng; Nhiên Đăng Phật, ngày mồng nhị nhập tháng; Đa chỉ Phật, ngày mồng phụ thân nhập tháng; A Súc Bệ Phật, ngày mồng tứ nhập tháng; Di Lặc Bồ Tát, ngày mồng năm nhập tháng; Nhị Vạn Đăng Phật, ngày mồng sáu nhập tháng; Tam Vạn Đăng Phật, ngày mồng bảy nhập tháng; Dược Sư Phật, ngày mồng tám nhập tháng; Đại Thông Trí Thắng Phật, ngày mồng chín nhập tháng; Nhật Nguyệt Đăng Minh Phật, ngày mồng mươi nhập tháng; Hoan Hỷ Phật, ngày mươi 1 trong tháng; Nan Thắng Phật, ngày mươi nhị nhập tháng; Hư Không Tạng Bồ Tát, ngày mươi phụ thân nhập tháng; Phổ Hiền Bồ Tát, ngày mươi tứ nhập tháng; A Di Đà Phật, ngày rằm nhập tháng; Đà La Ni Bồ Tát, ngày mươi sáu nhập tháng; Long Thọ Bồ Tát, ngày mươi bảy nhập tháng; Quán Thế Âm Bồ Tát, ngày mươi tám nhập tháng; Nhật Quang Bồ Tát, ngày mươi chín nhập tháng; Nguyệt Quang Bồ Tát, ngày nhị mươi nhập tháng; Vô Tận Ý Bồ Tát, ngày nhị mươi kiểu mốt nhập tháng; Thí Vô Úy Bồ Tát, ngày nhị mươi nhị nhập tháng; Đắc Đại Thế Chí Bồ Tát, ngày nhị mươi phụ thân nhập tháng; Địa Tạng Bồ Tát, ngày nhị mươi tứ nhập tháng; Văn Thù Sư Lợi Bồ Tát, ngày nhị mươi lăm nhập tháng; Dược Thượng Bồ Tát, ngày nhị mươi sáu nhập tháng; Lư Già Na Phật, ngày nhị mươi bảy nhập tháng; Đại Nhật Như Lai, ngày nhị mươi tám nhập tháng; Dược Vương Bồ Tát, ngày nhị mươi chín nhập tháng; và Thích Ca Mâu Ni Phật, ngày phụ thân mươi nhập mon.

To Be on a Vegetarian Diet or Eating Meat?

“Meat Eating” in the Buddhist Point of View: In the Buddhist precept of prohibiting killing, one might expect that Buddhists would also enjoin (bắt nên theo) vegetarianism. However, according to lớn the Pali Canon, which is collected by early Theravada schools and is believed by the current only exisitng Theravada, there are several places in which the subject is raised, and in all of them the Buddha explicitly refuses to lớn require that monks abstain from meat. They said as mendicants, the monks subsisted on alms food, and the Vinaya repeatedly indicates that they are to lớn eat whatever is given to lớn them, viewing it only as a means to lớn sustain life. Refusing alms food deprives the donor of an opportunity for making merit, and it also leads to lớn negative feelings toward the Samgha from people whose offerings are refused. There are, however, some restrictions. Certain types of meat are forbidden, including human flesh, as well as meat from dogs, snakes, elephants, horses, and carnivores (loài ăn thịt sống). The Vinaya-Pitaka (IV. 237) states that monks can only eat meat that is “pure in the three respects,” which means that they must not have seen, heard, or suspected that an animal was killed for them. The Vinaya commentary explains that if a monk is suspicious of the origin of meat, he should inquire how it was obtained. Reasons for suspicion include evidence of hunting, absence of a butcher nearby, or the bad character of a donor. If these conditions are met, however, the monk is “blameless.” If a donor kills, or causes someone else to lớn kill an animal to lớn feed monks, this results in negative karma for the giver. The Pali Canon also reports that the Buddha’s cousin Devadatta specifically asked him to lớn make vegetarianism compulsory, but he refused to lớn bởi sánh, only allowing that it was acceptable as an optional ascetic practice. These examples indicate that the Buddha and his followers would have frequently eaten meat on their begging rounds. This does not mean, however, that the killing of animals is condoned (được tha thứ). Occupations that involve killing, such as butchery, are condemned as examples of “wrong livelihood,” and in Buddhist countries today these tasks are commonly performed by non-Buddhists. Those who perform them are often treated as being karmically polluted. With regard to lớn the consumption of meat as food, Buddhists themselves are divided into groups. One group regards eating meat as being no less wicked kêu ca the act of slaughter. It holds that, if meat was not used as food, there would be no cause for the destruction of animals, hence consumption of meat is directly responsible for their slaughter and is therefore wrong. Another group regards the consumption of meat is allowed by the Buddha. They claim that the Vinaya or diciplinary rule allows monks to lớn eat meat under several conditions, called “three kinds of clean flesh,” “five kinds of clean flesh,” or “nine kinds of clean flesh.” No matter what you say, eating flesh still means eating flesh. Buddhists, especially, monks and nuns should show their loving-kindness and compassion to lớn all sentient beings. Monks and nuns should try their best to lớn prevent killing, and not to lớn be the cause of killing through the sườn of offering of a so-called ‘clean flesh.’

In Theravada countries, vegetarianism is widely admired, but seldom practiced. Most laypeople eat meat, but there are certain observance days during which many people avoid it. In these countries, it is generally thought that is better to lớn eat less intelligent animals, such as fish, and to lớn eat small animals, rather kêu ca large ones. However, in Tibet the prevailing (thắng thế) philosophy is just the opposite: Tibetans generally believe that it is better to lớn eat larger animals, since a single large animals can be used to lớn feed many people, and they don’t need to lớn kill sánh many small ones. There are, however, a number of Mahayana texts that argue against eating meat, emphasizing that it is incompatible with the Bodhisattva practices of generating compassion toward all sentient beings and viewing them as one’s former mothers. The Mahaparinirvana-Sutra, for example, states that meat-eating “extinguishes the seed of great compassion,” and in it the Buddha orders his followers to lớn adopt a vegetarian diet. The Lankavatara Sutra also has a chapter in which the Buddha mentions eight reasons why a Buddhist, especially a monk or a nun should not eat meat. He mentions that in early days of Buddhism, most of Buddhists’ ability of understanding his profound teachings is very limited sánh he did not want to lớn force them to lớn follow strict discipline right away. But to lớn this moment, the Buddha must remind all of his followers that if they still believe in the rule of “cause and effect,” they should minimize their “meat eating” for there is a cause, no matter what kind of cause it is, there will be surely an effect, without any exception. The Buddha further reminded, “Buddhists should always remember that all beings in past lives were at least once one’s fathers, mothers, relatives, and friends.” In addition that the smell of carnivores frightens beings and leads to lớn a bad reputation; that eating meat interferes with meditative practice; that eating meat leads to lớn bad dreams and anxiety; that it leads to lớn bad rebirths; and that even if one only eats meat that was not explicitly killed for oneself, one is still participating in the process of of killing and thus promotes the suffering of sentient beings. The Mahaparinirvana-Sutra, Lankavatara Sutra and other Mahayana sutras were widely popular in East Asia, and this may partly trương mục for the fact that most monasteries in Đài Loan Trung Quốc, Korea and Vietnam are strictly vegetarian. In nhật bản, vegetarianism is often viewed as admirable by Buddhists, and is formally practiced in most Zen monasteries. Vegetarianism is also enjoined in the supplementary monastic code known as the Brahma-jala-sutra, which is widely influential in East Asia. An early East Asian example of this attitude is the proclamation by Emperor Wu in 511 prohibiting meat eating and hunting. Vegetarianism is always practiced by some pious laypeople in East Asia and is often seen as being entailed (kết trái khoáy của) by the precept prohibiting killing. In Tibetan and Mongolian Buddhism, however, vegetarianism is seldom practiced. The Dalai Lama has urged Tibetans to lớn eat less meat, and if still eating meat, they should eat larger animals in order to lớn reduce the number of deaths, but is not a vegetarian himself. In the harsh environment of Tibet, vegetarianism was not feasible, since the soil and climate could not tư vấn large-scale agriculture, sánh only a few lamas have adopted a vegetarian diet in exile. The question of how monks and nuns can clearly expound the Buddha teachings sánh that Buddhists can view that according to lớn the rule of “cause and effect,” or “karma,” all sentient beings as their fathers, mothers, relatives, or friends. However, most lamas either avoid the subject or advise students to lớn chant Mantras to lớn help the animals achieve a better rebirth. There is considerable uneasiness concerning this subject among Tibetan Buddhist teachers, most of whom would clearly prefer to lớn avoid it altogether. As the remarks above indicate, there is no unanimity among Buddhists regarding the eating of meat, and there is a wide variety of opinions in Buddhist canonical literature.

 Clean and Unclean Flesh: Pure flesh, or clean flesh or pure meat to lớn a monk. In early time of Buddhism, the Buddha always emphasizes “Compassion.” All Buddhists, including monks and nuns, should know what he means. If you say you are compassionate to lớn all sentient beings and you are still eating meat every day (especially monks and nuns), what does “compassion” mean? At the time of the Buddha, the reason why the Buddha allowed monks and nuns to lớn eat whatever lắc people offered because there was huge drought in India that caused the disappearance of most vegetables. That was why the Buddha allowed monks and nuns to lớn eat what he called “Three kinds of clean flesh.” As long as a monk does not kill an animal himself or the animal has not been killed specifically for him, or he does not see or is not aware of it being killed specifically for him, or he does not hear it cries. Other words, the meat is considered clean when the Monk has not seen the animal killed (or the animal’s slaughter is not witnessed by the consumer); has not heard the animal killed (or the sound of the animal’s slaughter is not heard by the consumer); and has not doubt about the animal killed to lớn offer to lớn the monk’s meal (or the animal is not slaughtered for the consumer). On the contrary, the meat is considered unclean when the Monk has seen the animal killed; has heard the animal killed; and has doubted that the animal killed to lớn offer to lớn him. Besides, the meant is also considered clean when the creatures that have died a natural death; and the creatures that have been killed by other creatures. Or the creatures not killed for us; or naturally dried meat; or things not seasonable or at the right time. That was the time of the Buddha when one could not find any vegetables. What about now, we bởi not lack vegetables and a varieties of fruits and vegetables contain adequate vitamins for a human body toàn thân. Be careful!!!

Eight Reasons for Those Who Practice Bodhisattvahood Not Eating Animal Food: There exist some sects that bởi not forbid flesh. They argue that meat was permitted by the Buddha during His time, but forbidden in Mahayana under the Bodhisattva cult. According to lớn Zen Master Suzuki in Studies in The Lankavatara Sutra, there are eight reasons for not eating animal food as recounted in The Lankavatara Sutra: First, all sentient beings are constantly going through a cycle of transmigration and stand to lớn one another in every possible sườn of relationship. Some of these are living at present even as the lower animals. While they sánh differ from us now, they all are of the same kind as ourselves. To take their lives and eat their flesh is lượt thích eating our own. Human feelings cannot stand this unless one is quite callous. When this fact is realized even the Rakshasas may cease from eating meat. The Bodhisattva who regards all beings as if they were his only child cannot indulge in flesh-eating. Second, the essence of Bodhisattvaship is a great compassionate heart, for without this the Bodhisattva loses his being. Therefore, he who regards others as if they were himself, and whose pitying thought is to lớn benefit others as well as himself, ought not to lớn eat meat. He is willing for the sake of the truth to lớn sacrifice himself, his body toàn thân, his life, his property; he has no greed for anything; and full of compassion towards all sentient beings and ready to lớn store up good merit, pure and miễn phí from wrong discrimination, how can he have any longing for meat? How can he be affected by the evil habits of the carnivorous races? Third, this cruel habit of eating meat causes an entire transformation in the features of a Bodhisattva, whose skin emits an offensive and poisonous odour. The animals are keen enough to lớn sense the approach of such a person, a person who is lượt thích a Rakshasa himself, and would be frightened and run rẩy away from him. He who walks in compassion, therefore, ought not to lớn eat meat. Fourth, the mission of a Bodhisattva is to lớn create among his fellow-beings a kindly heart and friendly regard for Buddhist teaching. If they see him eating meat and causing terror among animals, their hearts will naturally turn away from him and from the teaching he professes. They will then loose faith in Buddhism. Fifth, if a Bodhisattva eats meat, he cannot attain the kết thúc he wishes; for he will be alienated by the Devas, the heavenly beings who are his spiritual sympathizers and protectors. His mouth will smell bad; he may not sleep soundly; when he awakes he is not refreshed; his dreams are filled with inauspicious omens; when he is in a deserted place, all alone in the woods, he will be haunted by evil spirits; he will be nervous, excitable at least provocations; he will be sickly, have no proper taste, digestion, nor assimilation; the course of his spiritual discipline will be constantly interrupted. Therefore, he who is intent on benefitting himself and others in their spiritual progress, ought not to lớn think of partaking of animal flesh. Sixth, animal food is filthy, not at all clean as a nourishing agency for the Bodhisattva. It readily decays, putrefies (spoils), and taints. It is filled with pollutions, and the odour of it when burned is enough to lớn injure anybody with refined taste for things spiritual. Seventh, the eater of meat shares in this pollution, spiritualy. Once King Sinhasaudasa who was fond of eating meat began to lớn eat human flesh, and this alienated the affections of his people. He was thrown out of his own kingdom. Sakrendra, a celestial being, once turned himself into a hawk and chased a dove because of his past taint as a meat-eater. Meat-eating not only thus pollutes the life of the individual concerned, but also his descendants. Eighth, the proper food of a Bodhisattva, as was adopted by all the previous saintly followers of truth, is rice, barley, wheat, all kinds of beans, clarified butter, oil, honey, molasses and sugar prepared in various ways. Where no meat is eaten, there will be no butchers taking the lives of living creatures, and no unsympathetic deeds will be committed in the world.

To Be on a Vegetarian Diet: Buddhist doctrine always emphasizes on the four sublime states of boundless loving-kindness, boundless compassion, boundless joy and boundless equanimity. Buddhists hold life to lớn be sacred. They bởi not, therefore, kill or harm any sentient beings. And thus, most of Mahayana Buddhists vow to lớn be vegetarians. Buddhists should not kill living beings to lớn eat. Killing or slaughtering is the first of the five precepts. Killing animals for food is among the worst transgression in Buddhism. According to lớn Tantric Buddhism, in the sutras, the Buddhist scriptures, Buddha once said to lớn Ananda: “Ananda, if there is nobody, there is no dharma. If there is no food, there is no dharma. If there are no clothes, there is no dharma. Take care of your body toàn thân, for the sake of the dharma.” Relating with the body toàn thân is extremely important in the tantric tradition. However, we don’t make a personal trip out of it. We could become a vegetarian and sneer at meat eaters. We could wear pure cốt tông and renounce wearing any leather. Or we could decide to lớn tìm kiếm for a country to lớn live in that is miễn phí from pollution. But any of those approaches could be going too far. When someone becomes a vegetarian, he stops eating meat, but he might take a bloodthirsty delight in peeling bananas and crunching his teeth into peaches and cooking eggplants as meat substitutes. So our attempts to lớn relate with the body toàn thân can become very complicated. We’re not particularly advocating eating meat. Rather, we are pointing out that we bởi not accept our body toàn thân as it is, and we bởi not accept our world. We are always searching for some way to lớn have an easy ride. When we feel unhappy or uncomfortable, we think that we would lượt thích to lớn go somewhere else, up or down or wherever. Some people điện thoại tư vấn it hell, some people điện thoại tư vấn it heaven, but whatever it is, we would lượt thích to lớn have an easy ride somewhere.

The Buddha did not feel justified in prescribing a vegetarian diet for his disciples among the monks. What he did was to lớn advise them to lớn avoid eating meat because for whatever reason, eating meat means to lớn tư vấn ‘killing,’ and animals had to lớn be slaughtered only to lớn feed them. Thus, before His parinirvana, the Buddha advised his disciples (monks and nuns) to lớn practice vegetarianism. However, the Buddha did not insist his lắc disciples to lớn adhere to lớn a vegetarian diet. Buddhists should practice vegetarianism methodically and gradually. We should not give up right away the habit of eating meat and fish to lớn have vegetarian diet. Instead, we should gradually reduce the amount of meat and fish, then, start eating vegetables two days a month, then four days, ten days, and more, etc. Eating a vegetarian diet is not only a sườn of cultivating compassion and equality, but it is also miễn phí us from many diseases. Furthermore, such a diet can provide us with a lot of vitamins, and easy to lớn digest.  We should not judge the purity and impurity of a man simply by observing what he eats. Through his own evil thoughts and actions, man makes himself impure. Those who eat vegetables and abstain from animal flesh are praiseworthy. Those who still eat meat should be cautious, for no matter what you say, you are still eating sentient beings’ flesh. You can say “I don’t hear,” or “I don’t see” the animal was killed for my food, but are you sure that the purpose of killing is not the purpose of obtaining food for you? Be careful!!!

Vegetarian Days: In Buddhism, ideally speaking, Buddhists should be lifetime vegetarians; however, this is very difficult for lắc people. So certain days out of each month are denoted as a day not to lớn eat meat. The reason behind this is simple. The Buddha taught that each sentient being, including animals, values life, sánh not to lớn eat meat is to lớn practice being compassionate. Vegetarian Days of the month are the first, the fourteenth, the fifteenth, and the thirtieth lunar calendar. Besides, vegetarian days also include days of offerings to lớn the dead, ceremonial days, or the day lắc Buddhists strictly follow the eight commandments in one day and one night. Furthermore, there are also nine days of abstinence on which no food is eaten after twelve o’clock and all the commandments must be observed. On these days Indras and the four deva-kings investigate the conduct of men. Nine days of abstinence include every day of the three months: the first, the fifth, and the ninth month, every day of the first month, every day of the fifth month, everyday of the ninth month; and other months each month six days as follow:  the 8^th, the 9^th, the 14^th, the 23^rd, the 29^th, and the 30^th. 

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Besides the above mentioned vegetarian days, devout Buddhists don’t eat meat on the “Thirty Worshipping Days” because these days of the month on which a particular Buddha or Bodhisattva is worshipped, he is being in special charge of mundane affairs on that day (lunar calendar). These Thirty Worshipping Days include: Dhyana-Light Buddha on the first day of the month; Dipankara Buddha on the second day of the month; Prabhutaratna on the third day of the month; Aksobhya Buddha on the fourth day of the month; Maitreya Bodhisattva on the fifth of the month; Twenty Thousand-Lamp Buddha on the sixth day of the month; Thirty Thousand-Lamp Buddha on the seventh day of the month; Bhaisajyaraja-Samudgata Buddha on the eighth day of the month; Mahabhijna-Jnanabhibhu Buddha on the ninth day of the month; Candra-Surya-Pradipa Buddha on the tenth day of the month; Delightful Buddha, the eleventh day of the month; Unconquerable Buddha on the twelfth day of the month; Akasagarbha Bodhisattva (Bodhisattva of Space) on the thirteenth day of the month; Samantabhadra Bodhisattva, the fourteenth day of the month; Amitabha Buddha on the fifteenth of the month; Dharani Bodhisattva on the sixteenth of the month; Nagarjuna Bodhisattva on the seventeenth of the month; Kuan-Yin or Avalokitesvara Bodhisattva on the eighteenth of the month; The Sun-Light Bodhisattva on the nineteenth of the month; The Moon-Light Bodhisattva on the twentieth of the month; Infinite Resolve Bodhisattva on the twenty-first day of the month; Abhayandada Bodhisattva on the twenty-second day of the month; Mahasthamaprapta Bodhisattva on the twenty-third day of the month; Earth-Store Bodhisattva on the twenty-fourth of the month; Manjusri Bodhisattva on the twenty-fifth of the month; Supreme Bhaisajyaraja-samudgata Bodhisattva on the twenty-sixth day of the month; Vairocana Buddha on the twenty-seventh day of the month (same as in #28); Vairocana Buddha on the twenty-eighth of the month (same as in #27); Bhaisajyaraja-samudgata Bodhisattva on the twenty-ninth day of the month; and Sakyamuni Buddha on the thirtieth of the month