Conducting Religious Rituals Complete

Table of Contents

Section 1: Meritorious Rites — On Rites of Performing Merit Rite of Paying Homage to the Buddha and Chanting 2 Rite of Declaring Oneself a Buddhamamaka (Buddhist Devotee) 5 Rite of Magha Puja, Visakha Puja, and Asalha Puja Days 8 Rite of Asking Forgiveness Before Ordination 12 Rite of Going Forth and Higher Ordination 14 Method of Going Forth and Higher Ordination, Ukāsa Form 18 Method of Going Forth and Higher Ordination, Esāhaṃ Form 24 Words for Requesting Ordination of a Pair of Candidates (New Form) 30 Words for Requesting Simultaneous Higher Ordination 31 Rite of the Boundary-Stone (Sīmā) Circumambulation Day 32 Rite of Sermon Instructing the Ordinand (Air Force Only) 33 Rite of Paying Homage to Teachers 34 Verses for Paying Homage to Teachers 36 Rite of Loi Krathong 37

Section 2: Merit-Making Rites — On Rites of Making Merit Rite of Offering Alms Food 40 Rite of Offering Sangha-dana 41 Rite of General Merit-Making Meals for Monks 42 Rite of Offering Alms on New Year's Day 44

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Rite of Merit-Making on the Unit's Founding Anniversary 46 Rite of Merit-Making for Songkran Day 47 Rite of Offering the Royally Bestowed Kathina Robes 48 Principles for the Presiding Officer in the Rite of Offering the Royally Bestowed Kathina Robes 52 Rite of General Kathina Robe Offering 53 Rite of Offering Forest Robes (Communal/Sāmakkhī) 56 Funeral Rites 57

Section 3: Auspicious Rites — On Rites Connected with Auspicious Occasions

Rite of Buddha-Image Casting (Full Form) 77 Rite of Buddha-Image Casting, Abbreviated Form 80 Rite of Buddha Consecration (Buddhābhiseka) 82 Floor Plan for Arranging the Consecration Site in the Ordination Hall 85 Rite of Opening the Eyes of the Buddha Image 86 Rite of Laying the Foundation Stone 88 Rite of Erecting the Guardian Spirit Shrine 93 Words for Inviting the Deity Up to the Shrine 96 Words for the Offering to the Deity 96 Rite of Worshipping the Guardian Spirit of the Land 98 Rite of Taking the Oath of Allegiance to the Regimental Colours 99 Rite of Raising the Roof Finial (Chofa) 100 Rite of Raising the Principal Post 102 Rite of Merit-Making for a Housewarming 104

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Rite of Raising the Signboard (Shophouse/Store Building) 106 Rite of Unveiling a Building or Site Signboard 108 Rite of Opening a Course of Study/Training 110 Rite of Closing a Course of Study/Training 111 Rite of the First Hair-Cutting (Fire-Singed Hair) 113 Rite of the Topknot-Cutting 114 Auspicious Wedding Ceremony 116 Rite of Merit-Making for a Birthday 132 Rite of Merit-Making for the 5th Twelve-Year Birthday Cycle (Age 60) 134 Principles of Naming 137

Section 4: Miscellaneous — On Sundry Practices

List of Equipment Used in Monastic Rites 140 Points to Note in Arranging the Group Offering Table 141 Group Offering Table, Set of 7, Rattanakosin Style 145 Group Offering Table, Set of 9, Rattanakosin Style 146 The Lesser Gold Regalia (Khrueang Thong Noi) 148 Requesting the Royally Bestowed Water for Bathing the Corpse 149 Requesting the Royally Bestowed Cremation Fire 149 Certain Practices in Various Rites, per the Religious Affairs Department 150 The Offering of the Adireka (Royal Blessing Verses) 151 Method of Presenting Offerings to Monks 152 Programme of Events – Schedule 153 Words of Invitation (to Chant/Officiate) 154

[Image: a decorative Thai-motif border ornamented at all four corners; within the frame, text in an ornamental calligraphic Thai script] Section 1 Meritorious Rites On Rites of Performing Merit

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Rite of Paying Homage to the Buddha and Chanting (Full Form)

Preparation The object of worship may be a household shrine shelf or a group offering table. It should include a Buddha image, one pair of flower vases, one pair of candle-holders, and one incense-pot, set up in a suitable place. The Buddha image's face should be turned to face east or north.

Beginning the Rite - Light both candles in the candle-holders (it is customary to light the candle on the Buddha image's right hand first). - Light 3 incense sticks in the incense-pot.

Verses of Homage to the Buddha: With palms pressed together, recite the words of homage with a mind in concentration, as follows:— Arahaṃ sammāsambuddho bhagavā, buddhaṃ bhagavantaṃ abhivādemi (prostrate) Svākkhāto bhagavatā dhammo, dhammaṃ namassāmi (prostrate) Supaṭipanno bhagavato sāvakasaṅgho, saṅghaṃ namāmi (prostrate)

Verse of Veneration of the Buddha Namo tassa bhagavato arahato sammāsambuddhassa (recite 3 times)

Verse in Praise of the Virtues of the Triple Gem Itipi so bhagavā arahaṃ sammāsambuddho, vijjācaraṇasampanno sugato lokavidū, anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti

Svākkhāto bhagavatā dhammo, sandiṭṭhiko akāliko ehipassiko

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Opanayiko, paccattaṃ veditabbo viññūhī ti Supaṭipanno bhagavato sāvakasaṅgho, ujupaṭipanno bhagavato sāvakasaṅgho, ñāyapaṭipanno bhagavato sāvakasaṅgho, sāmīcipaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassāti

Verse for Reflecting on the Truth of Life Jarādhammomhi jaraṃ anatīto I am of a nature to age; I cannot escape ageing. Byādhidhammomhi byādhiṃ anatīto I am of a nature to fall ill; I cannot escape illness. Maraṇadhammomhi maraṇaṃ anatīto I am of a nature to die; I cannot escape death. Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo I must be separated and parted from all that is dear and pleasing to me. Kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi, kalyāṇaṃ vā pāpakaṃ vā, tassa dāyādo bhavissāmi I have kamma as my own, I am heir to my kamma, kamma is my origin, kamma is my kin, kamma is my refuge. Whatever kamma I do, good or evil, I shall be heir to it.

Verse of Spreading Loving-Kindness Sabbe sattā averā hontu, abyāpajjhā hontu anīghā hontu, sukhī attānaṃ pariharantu

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May all beings who are fellow-sufferers, who are all alike born, age, sicken, and die, be happy, be happy indeed. May they never bear enmity toward one another; be happy, be happy indeed. May they never oppress one another; be happy, be happy indeed. May they be free of bodily and mental suffering; may they have bodily and mental happiness, and keep themselves free from every suffering and danger.

Verse of Dedicating Merit Idaṃ me ñātinaṃ hotu, sukhitā hontu ñātayo I dedicate the merit I have performed with body, speech, and mind to His Majesty the King, sovereign of the Thai nation, and to those to whom I owe gratitude — my parents, my teachers, those who have nurtured the nation and the religion, my creditors of karma, and all beings without limit. May every single person who receives a share of my merit be happy, one and all.

Verse of Self-Resolution I am a true adherent of the Buddhist religion and have practised according to the Buddha's teachings to the best of my ability. I resolve to carry out my duties with diligence and effort, honestly and uprightly, harbouring no envy, enmity, or ill will toward anyone. By this truthful word, may the power of the virtue of the Triple Gem, the noblest blessing in the world, dispel all suffering; and together with the power of the devas and the strength of every good virtue, may I and my entire family be protected and kept free from every danger, at all times forever. May I have complete and robust health of body and mind, that I may be able to render benefit fully to the collective good, the nation, the religion, and the monarchy; and may I meet with only happiness and ever-increasing prosperity. (Prostrate 3 times)

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Note - After paying homage to the Buddha and chanting, one should practise meditation, sitting cross-legged, observing the in-and-out breath so that the mind becomes concentrated and unagitated, which is a wholesome meditative practice yielding the fruit of a person with sound reasoning and increasingly complete wisdom. Whatever amount one is able to do brings that much benefit. - Paying homage and chanting should be made a daily practice, both before going to sleep and whenever opportunity allows; however much one does is still better than not doing it at all.

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Rite of Declaring Oneself a Buddhamamaka 1. Explanation

When parents or elders of a family wish their children or descendants to become Buddhamamaka — that is, one who takes the Buddha as the object of one's reverence on proper grounds — they should guide the child to incline the heart to believe in the Buddha, the owner of the Buddhist religion, until the child willingly accepts him as the object of his own reverence. They should then inform the senior monk who is to be taken as preceptor for the occasion, and request his assistance to preside over it. When the appointed day and time arrive, the presiding monk should assemble a congregation of at least 4 monks. The head of the family should then bring the child to the monastery, together with relatives and companions, having the child change into white garments, and bring him into the ordination hall. The one making the declaration should proceed to the Buddha's seat, pay homage to the Triple Gem, prostrate with the five-point prostration 3 times, then proceed to the assembly of monks, present offerings to the preceptor, and prostrate to the preceptor and the assembly of monks in the same manner 3 times, then kneel, press the palms together, and recite in Pali words declaring oneself a Buddhamamaka — that is, one who takes the Buddha as the object of one's own reverence — according to the prescribed order, and then sit in the ordinary seated position.

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Following that, the preceptor should give exhortation so that the candidate knows the main points of the Buddhist religion. When finished, he should have the candidate kneel and recite the Five Precepts, taking each precept in turn. When finished, the candidate should prostrate 3 times and then sit in the ordinary seated position. If there are offerings or requisites for the monks, they should be presented at that time. Following that, the monks should chant a blessing in Pali, saying:

So atthaladdho, or (for several) te atthaladdhā. As appropriate to the number of those who have made the declaration, the candidate presses the palms together to receive the blessing to its end, then kneels and prostrates again 3 times, and withdraws from the assembly of monks — this alone completes the rite.

2. Doing It Oneself An adult who personally wishes to make such a declaration should, on his own, request the assistance of a senior monk and go to the monastery himself, without needing anyone to bring him; thereafter he should carry out the procedure as described above. By comparison, in the rite of declaring oneself an upāsikā (laywoman devotee), a woman may likewise vow herself a Buddhamamaka; only, when making the declaration, she should remain directly in front of the assembly of monks, at a distance beyond arm's reach (hatthapāsa).

3. The Five-Point Prostration Is: Placing the forehead (1), both palms (2), and both knees (2) — five points in all — upon the ground. When prostrating in this way, one should kneel, so that both knees touch the ground; then bend forward, laying the palms upon the ground with a small gap left open between them, and lower the head down into that gap so that the forehead touches the ground. This is called "prostrating with the five-point prostration," or "the prostration made up of five members."

4. Words for Worshipping the Triple Gem When the incense and candles offered to the Buddha have been lit, all should together kneel and press their palms together.

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The leader first prostrates to the Triple Gem, then recites in sections as follows:

a. Verses of Prostration to the Buddha Arahaṃ sammā sambuddho bhagavā, buddhaṃ bhagavantaṃ abhivādemi — first prostration Svākkhāto bhagavatā dhammo, dhammaṃ namassāmi — second prostration Supaṭipanno bhagavato sāvakasaṅgho, saṅghaṃ namāmi — third prostration

b. Verses of Worshipping the Triple Gem (The leader recites alone) Yamamha kho mayaṃ bhagavantaṃ saraṇaṃ gatā, yo no bhagavā satthā, yassa ca mayaṃ bhagavato dhammaṃ rocema etehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvakasaṅghaṃ abhipūjayāma (if a single person, change the words: - mayaṃ to ahaṃ - gatā to gato - no to me - rocema to rocemi - abhipūjayāma to abhipūjayāmi)

5. Words of Vowing Oneself a Buddhamamaka Esāhaṃ bhante, suciraparinibbutampi, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca buddhamāmakoti maṃ saṅgho dhāretu (this is for a single person) If several people, recite as follows: Ete mayaṃ bhante suciraparinibbutampi, taṃ bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca buddhamāmakāti no saṅgho dhāretu. If female, change the words to:

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- the word ete to etā - the word buddhamāmakāti to buddhamāmikāti Thai Translation Venerable Sirs, I go for refuge to that Blessed One, even though he attained final Nibbāna long ago, and to the Dhamma and the Sangha (that is, as the object of remembrance and reverence). May the Sangha bear me in mind as "one who has taken the Buddha as his own."

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Rite of Magha Puja, Visakha Puja, and Asalha Puja Days

Preparation - Set up the group offering table together with offerings. - Flowers, incense, candles, or lanterns (for adults to use in the candlelit circumambulation).

Location - The area in front of the ordination hall, in front of the vihara, the area of the chedi courtyard, or the shrine hall. - Areas connected with other sites of pilgrimage (saṅgevanīyasathāna).

Procedure When the appointed time arrives: Participants — assemble at the designated area (standing in rows appropriate to the location). Presiding officer — lights incense and candles to worship the Triple Gem.

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- Bow to the Buddha image, present the offerings (thai tham), then return to stand at the front of the row. Chaplain (อศจ.) - Invites a monk to give a brief admonition. When finished, all participants chant "Sadhu" together. - Lead the assembly in paying homage and chanting. Arahaṃ sammāsambuddho bhagavā... ["The Blessed One is worthy, perfectly self-enlightened..."] Itipi so bhagavā...svākkhāto...suppaṭipanno. ["Thus indeed is the Blessed One... well-taught... well-practiced..."] - Lead the words of offering (recite Namo three times first) - Lead the spreading of loving-kindness May all beings who are companions in suffering, born, aging, and dying together, all of them, be happy, be happy. May they bear no enmity toward one another; be happy, be happy. May they not oppress one another; be happy, be happy. May they be free of bodily and mental suffering; may they have bodily and mental happiness and keep themselves free from all suffering and danger.

Words of Offering for Magha Puja Day

Today is Magha Puja Day, the day the Blessed One delivered the Ovada-Patimokkha (fundamental exhortation) before an assembly of 1,250 monks, an assembly endowed with four special qualities: first, that all 1,250 monks who gathered were arahants; second, that all were ehi-bhikkhus, meaning all had been ordained by the Buddha himself; third, that they assembled together spontaneously without having been summoned; and fourth, that the day was the full-moon day of Magha. Such a wondrous assembly occurred only this once. Now that we have lived to reach this Magha Puja day, we call to mind the Buddha and those arahant disciples, and so have gathered together here. We hold...

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...the offerings, making our own bodies into vessels to receive the offerings, bearing in mind the virtues of the Triple Gem, and circumambulating this sacred site three times. We perform worship with the offerings we hold. May the Buddha and those arahant disciples, though they have already attained final Nibbana, still abide through their virtues, which the wise can know; may they graciously accept our offerings, for our benefit and happiness, for a long time to come.

Words of Offering for Visakha Puja Day

Today is Visakha Puja Day, the day the full moon passes through the Visakha constellation, a commemorative occasion. It is reckoned as the anniversary of the birth, the enlightenment, and the parinibbana (final passing) of the Buddha, our supreme refuge. Now that we have lived to reach this Visakha Puja day, the virtue of the Blessed One rouses in us diligence, and so we have gathered together before this sacred site, holding offerings such as incense and candles, making our own bodies into vessels to receive the offerings, bearing in mind the virtues of the Triple Gem, and circumambulating this sacred site three times. We perform worship with the offerings we hold. May that Buddha, though he passed into final Nibbana long ago, still abide through his virtues, which the wise can know; may he graciously accept our offerings, for our benefit and happiness, for a long time to come.

Words of Offering for Asalha Puja Day

Today is Asalha Puja Day, the day resembling the day the Buddha began to proclaim his religion to the world, delivering the noble Wheel of the Dhamma (Dhammacakka) to the group of five monks (Pañcavaggiya), and the day the first Noble member of the Sangha arose in the world — the day the Triple Gem became complete with all three components.

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Now that we have lived to reach this Asalha Puja day, which resembles the day of the arising of the Sangha Jewel, we have gathered together here, holding offerings such as incense and candles, making our own bodies into vessels to receive the offerings, bearing in mind the virtues of the Triple Gem, and circumambulating this sacred site three times. We perform worship with the offerings we hold. May that Buddha together with his disciple Sangha, though they passed into final Nibbana long ago, still abide through their virtues, which the wise can know; may they graciously accept our offerings, for our benefit and happiness, for a long time to come.

- Lead the dedication of merit We dedicate the merit accomplished through body, speech, and mind to His Majesty the King, the sovereign head of the Thai nation and chief patron of religion, and to those of great kindness — our mothers and fathers, our teachers, and all those who have maintained and supported the nation and religion. When finished, invite the presiding officer to lead a candlelit circumambulation around the sacred site. Presiding officer - Leads the procession in candlelit circumambulation around the ordination hall or sacred site until three full circuits are completed, places the offerings at the prepared spot, then offers alms food to the monks. End of ceremony

Note

- The ceremonies of offering on all three days are conducted in the same way; they differ only in the words of offering specific to each day. - The words of offering printed in this book are Thai translations rendered word-for-word from the Pali. If one wishes to abbreviate them, keeping only the essential meaning, this may be done as appropriate

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...or coordinate with the time the ceremony is held. - To carry out the ceremony through every step, one must chant in praise of the virtues of the Triple Gem both in Pali and in the Thai sorapanyaya (sepha-style) chant, which the presiding officer may lead or may delegate to the master of ceremonies. - The ceremony may be held at any time; there is no fixed requirement, though the Royal Thai Air Force customarily holds it in the morning. - During the candlelit circumambulation, one may or may not light the incense and candles. If lit, care must be taken both while walking and while planting the incense and candles afterward, since it could endanger nearby persons or the venue. - The presenting of offerings (thai tham) to the monk who gives the admonition may be done right after the presiding officer lights the incense and candles in worship and bows, or after the candlelit circumambulation is finished, according to whatever occasion and timing is convenient and appropriate.

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Ceremony of Asking Forgiveness Before Ordination

Preparation

- An altar table set with offerings - A tray with paired incense and candles, together with a cone of fresh flowers with a decorative border - Carpet or mat laid on the floor of the room - Chairs arranged for guests and for those attending the ceremony as appropriate

Procedure

Shortly before the appointed time, those attending the ceremony, together with the one asking forgiveness, sit in the polite kneeling position (phap phiap)

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Presiding officer of the ceremony - arrives at the ceremony area Person in charge - announces the paying of respects Presiding officer - lights incense and candles to worship the Triple Gem, bows to the Buddha image three times (those attending the ceremony stand and press palms together) - sits in the reception chair (those attending the ceremony sit down) Those asking forgiveness - sit in the polite kneeling position; the leader of those asking forgiveness leads a bow with hands raised, once Leader of those asking forgiveness - leads them to kneel, opens and removes the cone covering the fresh flower offering, then raises the tray of paired incense and candles with both hands to shoulder level, and speaks the words asking forgiveness on behalf of all those asking forgiveness, saying: "Respectfully addressing all our superiors, On the occasion of our entering into ordination in the Buddhist religion, whatever offense we may have committed against you by body, speech, or mind, whether in your presence or behind your back, whether intentionally or not, for the sake of the purity of our monastic life we ask that you kindly grant us forgiveness for that offense." — end Leader of those asking forgiveness - walks on his knees holding the tray of paired incense and candles, goes directly before the presiding officer, presents the tray to him, then withdraws back to his place and sits in the polite kneeling position to listen to the admonition Presiding officer - receives the tray of paired incense and candles, places it on the table, then says: "I, together with all the superiors present, have...

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...delight and offer our deepest rejoicing (anumodana) with you, who now have the opportunity to be ordained in the Buddhist religion at this time. Whatever offense may have been committed between us in times past, we ask forgiveness for it in every respect." Presiding officer - finishes giving the admonition, presents a memento (if any) Leader of those asking forgiveness - leads a bow with hands raised, once Presiding officer - goes and bows to the Buddha image three times Those attending the ceremony - press palms together and lower their hands when the presiding officer finishes bowing Person in charge - announces the paying of respects to the presiding officer End of ceremony

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Ceremony of Going Forth into Ordination

Preparation

The Eight Requisites (aṭṭha-parikkhāra), namely: - The outer robe (civara) - The double robe (sanghati) } collectively called the triple robe (traicivara) - The under robe (sabong) - An alms bowl with its cloth cover (bag) - A razor - A sewing needle with thread - A waist cord/belt

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- A water-straining cylinder (dhammakaraka)

Auxiliary Items

Other personal effects may be more or fewer depending on each individual's necessity, such as a mat, bedding (kapok-free), a pillow, a mosquito net, a sleeping blanket, a spare under robe and outer robe (for changing), sandals (without covering the heel), an umbrella for sun and rain, a bath towel, soap, a toothbrush, toothpaste, and so on.

Offerings (Thai Tham)

Offerings presented to the preceptor (upajjhaya) - Ceremonial offering (paired incense and candles, and a flower cone) - Offering to request guidance (nissaya) from the preceptor (paired incense and candles, and a flower cone) - A set of triple robes (optional) - An envelope of money offering or a letter of invitation (pavarana) Offerings presented to the pair of chanting monks - A set of triple robes (optional) - Ceremonial offering (two sets of flowers, incense and candles, for requesting the precepts and for presenting to them) - Two sets of offerings (thai tham) - An envelope of money offering or a letter of invitation (pavarana) Offerings presented to the assembled witnessing monks - Offerings (thai tham) - Flowers, incense, candles - An envelope of money offering or a letter of invitation (pavarana) (All of these are arranged according to the number of witnessing monks)

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Accompanying Items

- Cloth for the ordinand (naga) to wear - A raised tray to hold the triple robe - A ceremonial fan (talapat) - A shoulder bag - Flowers to drape over the triple robe - One-baht coins for scattering as alms (a suitable amount) - Three lotus flowers, with three incense sticks and two candles (for the ordinand)

Procedure (this example is a group ordination of naga among Royal Thai Air Force officials)

- Ceremony of shaving the ordinand's hair - Ceremony of presenting the triple robe to the ordinand (the parents are the ones who present it) - Ceremony of the procession carrying the ordinand around the ordination hall - Ceremony of paying respect to the boundary stones (sema) - Ordination ceremony, with the following steps: - Presiding officer: lights incense and candles to worship the Triple Gem, bows three times (if the venue does not permit, the presiding monk lights them instead) - Chaplain (อศจ.): requests the precepts to be given - receives the precepts - Presiding officer: performs the ceremony of presenting the triple robe to the ordinands, not exceeding about 5 people, sufficient for the ceremony - Presiding officer: presents the offerings (thai tham) and triple robe to the preceptor - Senior official: presents the offerings (thai tham) and triple robe to the pair of chanting monks - The monks: give anumodana (blessing) - Presiding officer: pours the water of dedication (kruat nam)

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(Once this step is finished, the presiding officer may remain for the rest of the ceremony or may leave) - The monks: proceed with conducting the ordination act (kamma) to completion

Procedure (Ordination Ceremony in General)

- Shaving the ordinand's hair - Procession carrying the ordinand around the ordination hall - Paying respect to the boundary stones (sema) - The ordinand enters the ordination hall - The ordinand kneels and bows to the Buddha image three times - At the appropriate time, the ordinand receives the triple robe from his parents (facing his parents, kneeling, bowing three times, then reaching out to receive the triple robe from them) - The ordinand, holding the triple robe and the ceremonial offering, walks on his knees toward the preceptor - The preceptor completes his procedure - The ordinand goes out behind the ordination hall to change into the under robe and outer robe - The parents present the ceremonial fan to the ordinand - The ordinand presents the fan and the ceremonial offering to the pair of chanting monks to request the precepts - The parents present the alms bowl to the novice, who holds and cradles the bowl and walks on his knees toward the preceptor - The preceptor and the pair of chanting monks conduct the ordination act (kamma) to completion - The offerings (thai tham) are presented to the preceptor, the pair of chanting monks, and the assembled witnessing monks - The monks give anumodana (blessing)

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- The newly ordained monk and the sponsor pour the water of dedication - receive the blessing End of ceremony

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Method of Going Forth and Ordination, the Ukāsa Form

A young man of faith who intends to go forth into ordination should take up the triple robe, hold it with palms pressed together, and enter the assembly of the Sangha. He places the triple robe at his left side, receives the ceremonial offering and presents it to the preceptor, then bows in the five-point prostration (bencha-ngakha-pradit) three times. He then holds the triple robe, presses his palms together, stands, and utters the words requesting the going-forth, pausing at each comma, as follows:

Ukāsa vandāmi bhante, sabbaṃ aparādhaṃ khamatha me bhante, mayā kataṃ puññaṃ sāminā anumoditabbaṃ, sāminā kataṃ puññaṃ mayhaṃ, dātabbaṃ sādhu sādhu anumodāmi. ["With your leave, I pay homage, Venerable sir. Forgive me all my offenses, Venerable sir. May the merit I have made be shared with you, my lord; may the merit made by you, my lord, be given to me. Sādhu, sādhu, I rejoice."] Ukāsa kāruññaṃ katvā, pabbajjaṃ detha me bhante, ["With your leave, out of compassion, please grant me the going-forth, Venerable sir,"] (Kneel down, press palms together, and say:) Ahaṃ bhante, pabbajjaṃ yācāmi, ["Venerable sir, I ask for the going-forth,"] Dutiyampi ahaṃ bhante, pabbajjaṃ yācāmi, ["a second time, Venerable sir, I ask for the going-forth,"] Tatiyampi ahaṃ bhante, pabbajjaṃ yācāmi, ["a third time, Venerable sir, I ask for the going-forth,"] Sabbadukkha-nissaraṇanibbānasacchikaraṇatthāya, imaṃ kāsāvaṃ gahetvā, pabbājetha maṃ bhante, anukampaṃ upādāya. ["For the purpose of realizing Nibbana, the escape from all suffering, please take this ochre robe and ordain me, Venerable sir, out of compassion."] (Recite the passage beginning "sabbadukkha" three times; the preceptor then takes the triple robe, after which one continues:) Sabbadukkha-nissaraṇanibbānasacchikaraṇatthāya, etaṃ kāsāvaṃ datvā, pabbājetha maṃ bhante, anukampaṃ upādāya. ["For the purpose of realizing Nibbana, the escape from all suffering, having given this ochre robe, please ordain me, Venerable sir, out of compassion."] (Recite the passage beginning "sabbadukkha" three times)

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Following this, the preceptor gives instruction and teaches the fivefold meditation on the bodily parts (taca-pañcaka), to be repeated phrase by phrase, both forward and in reverse order, as follows: Kesā lomā nakhā dantā taco (forward order) ["hair, body-hair, nails, teeth, skin"] Taco dantā nakhā lomā kesā. (reverse order) ["skin, teeth, nails, body-hair, hair"] The preceptor removes the shoulder-cloth after fitting it over the robe, and instructs the ordinand to go and put on the complete triple robe according to proper form. Once this is done, he takes the offering (thai tham) and goes to the teacher (acariya), presents it to him, bows down three times, stands with palms pressed together, and utters the words requesting the refuges and precepts, as follows: Ukāsa vandāmi bhante, sabbaṃ aparādhaṃ khamatha me bhante, mayā kataṃ puññaṃ sāminā anumoditabbaṃ, sāminā kataṃ puññaṃ mayhaṃ, dātabbaṃ sādhu sādhu anumodāmi. [same request for forgiveness and sharing of merit as before] Ukāsa kāruññaṃ katvā tisaraṇena saha, sīlāni detha me bhante, ["With your leave, out of compassion, please grant me the precepts together with the three refuges, Venerable sir,"] (Kneel down and ask for the refuges and precepts as follows:) Ahaṃ bhante, saraṇasīlaṃ yācāmi, ["Venerable sir, I ask for the refuges and precepts,"] Dutiyampi ahaṃ bhante, saraṇasīlaṃ yācāmi, ["a second time, Venerable sir, I ask for the refuges and precepts,"] Tatiyampi ahaṃ bhante, saraṇasīlaṃ yācāmi, ["a third time, Venerable sir, I ask for the refuges and precepts,"] Next, the teacher recites the words of homage for the one seeking ordination to repeat after him, as follows: Namo tassa bhagavato arahato sammāsambuddhassa. ["Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One."] (Recited three times) After that, he will instruct with the words "evaṃ vadehi" or "yamahaṃ vadāmi taṃ vadehi" ("say it thus" / "say what I say"), to which one should reply "āma bhante" ("yes, Venerable sir"). He then leads the utterance of taking the refuges, to be repeated phrase by phrase as follows: Buddhaṃ saraṇaṃ gacchāmi ["I go to the Buddha for refuge"] Dhammaṃ saraṇaṃ gacchāmi ["I go to the Dhamma for refuge"]

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Saṅghaṃ saraṇaṃ gacchāmi ["I go to the Sangha for refuge"] Dutiyampi buddhaṃ saraṇaṃ gacchāmi ["a second time, I go to the Buddha for refuge"] Dutiyampi dhammaṃ saraṇaṃ gacchāmi ["a second time, I go to the Dhamma for refuge"] Dutiyampi saṅghaṃ saraṇaṃ gacchāmi ["a second time, I go to the Sangha for refuge"] Tatiyampi buddhaṃ saraṇaṃ gacchāmi ["a third time, I go to the Buddha for refuge"] Tatiyampi dhammaṃ saraṇaṃ gacchāmi ["a third time, I go to the Dhamma for refuge"] Tatiyampi saṅghaṃ saraṇaṃ gacchāmi ["a third time, I go to the Sangha for refuge"] When this is finished, the teacher says "tisaraṇagamanaṃ niṭṭhitaṃ" ("the going for the threefold refuge is completed"), to which one should reply "āma bhante." The teacher then explains that the going-forth as a novice is accomplished simply by this taking of the refuges. After that, one should undertake the ten precepts, repeating after him as follows: Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi ["I undertake the precept of abstaining from killing living beings"] Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi ["I undertake the precept of abstaining from taking what is not given"] Abrahmacariyā veramaṇī sikkhāpadaṃ samādiyāmi ["I undertake the precept of abstaining from unchastity"] Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi ["I undertake the precept of abstaining from false speech"] Surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi ["I undertake the precept of abstaining from intoxicating drinks and drugs that cause heedlessness"] Vikālabhojanā veramaṇī sikkhāpadaṃ samādiyāmi ["I undertake the precept of abstaining from eating at improper times"] Naccagītavāditavisūkadassanā veramaṇī sikkhāpadaṃ samādiyāmi ["I undertake the precept of abstaining from dancing, singing, music, and watching shows"] Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi ["I undertake the precept of abstaining from wearing garlands, using perfumes, and adorning oneself with cosmetics"] Uccāsayanamahāsayanā veramaṇī sikkhāpadaṃ samādiyāmi ["I undertake the precept of abstaining from using high and luxurious seats and beds"] Jātarūparajatapaṭiggahaṇā veramaṇī sikkhāpadaṃ samādiyāmi. ["I undertake the precept of abstaining from accepting gold and silver (money)."] Imāni dasa sikkhāpadāni samādiyāmi. ["I undertake these ten precepts."] This passage beginning "imāni" is recited three times, then one bows down once and stands up saying:

"I pay homage, Venerable Sir. Forgive me all my faults, Venerable Sir. May the merit made by me be rejoiced in by the Master; may the merit made by the Master be given to me. Sādhu, sādhu, I rejoice."

Kneel and prostrate 3 times.

Next, the novice should take up the alms bowl, carry it to the preceptor in the assembled Sangha, place it at his left side, receive the offering (thai dhamma) and present it to him, then prostrate 3 times, stand with hands folded in añjali, and say the request for dependence (nissaya) as follows:

"By your leave, I pay homage, Venerable Sir. Forgive me all my faults, Venerable Sir. May the merit made by me be rejoiced in by the Master; may the merit made by the Master be given to me. Sādhu, sādhu, I rejoice,"

"By your leave, out of compassion, please grant me dependence, Venerable Sir,"

(Kneeling)

"Venerable Sir, I ask for dependence, A second time, Venerable Sir, I ask for dependence, A third time, Venerable Sir, I ask for dependence."

"Venerable Sir, be my preceptor." This phrase is said 3 times. When the preceptor says, "It is fitting, it is proper, accomplish it with confidence," the novice should reply, "By your leave, I accept," each time, 3 times in between, then continue:

"From this day forth, the Elder is my responsibility; I too am the Elder's responsibility." This phrase is said 3 times, then prostrate once, stand up, and continue:

"I pay homage, Venerable Sir. Forgive me all my faults, Venerable Sir. May the merit made by me be rejoiced in by the Master; may the merit made by the Master be given to me. Sādhu, sādhu, I rejoice,"

Kneel and prostrate 3 times.

From "Upajjhāyo... [etc.]... therassa bhāro," these 3 phrases — some preceptors have them recited straight through in that one manner; others have them recited in stages, as follows: when the novice says "Upajjhāyo me bhante hohi" 3 times, the preceptor then replies "It is fitting, it is proper, accomplish it with confidence," and for each and every phrase [the novice] should reply "By your leave, I accept"; after every phrase the novice then declares taking on the duty [as pupil] to him, saying "From this day forth... [etc.]... responsibility," 3 times — this manner also exists. Next, the preceptor or the reciting teacher (kammavācācariya) takes the strapped bowl and hangs it on the body of the one seeking ordination, then announces the bowl and robes; the one seeking ordination should reply "Yes, Venerable Sir," 4 times, as follows:

"First he should be made to take hold of the bowl; having made him take hold of the bowl, the bowl and robe should be pointed out to him."

Words announcing the bowl and robe Reply 1. This is your bowl Yes, Venerable Sir 2. This is the outer robe Yes, Venerable Sir 3. This is the upper robe Yes, Venerable Sir 4. This is the inner robe Yes, Venerable Sir

After that, the teacher tells him to go outside, saying "Go, stand in that place"; he should withdraw, rise, and go stand in the place indicated. The teacher recites, taking on the role of instructor/examiner, then goes out and chants asking about the obstructing conditions (antarāyika-dhamma); he should reply "No, Venerable Sir," 5 times, and "Yes, Venerable Sir," 8 times, as follows:

Question Answer 1. Leprosy? No, Venerable Sir 2. Boils/tumors? No, Venerable Sir

3. Skin disease/scabs? No, Venerable Sir 4. Consumption/asthma? No, Venerable Sir 5. Epilepsy? No, Venerable Sir 1. Are you a human being? Yes, Venerable Sir 2. Are you a man? Yes, Venerable Sir 3. Are you a free man (not a bonded servant)? Yes, Venerable Sir 4. Are you free of debt? Yes, Venerable Sir 5. Are you not in the king's service? Yes, Venerable Sir 6. Have you been permitted by your mother and father? Yes, Venerable Sir 7. Are you fully twenty years of age? Yes, Venerable Sir 8. Are your bowl and robes complete? Yes, Venerable Sir 1. What is your name? I, Venerable Sir, am named .................. [name] 2. What is your preceptor's name? My preceptor, Venerable Sir, is the Venerable .................. [name]

The blank marked ".........." is where the preceptor or teacher will fill in the name of the ordination candidate (upasampadā-pekkha); it is to be entered before the ordination day.

And the blank marked "........" for the name of the preceptor is likewise to be filled in with the preceptor's name, which he will state and have entered before the ordination day.

Once the rehearsal chanting is finished, he returns and chants to call the ordination candidate in; the candidate should enter the assembled Sangha, prostrate before the preceptor 3 times, then kneel with hands folded, and utter the request for ordination as follows:

"Venerable Sangha, I request ordination; may the Sangha lift me up, out of compassion."

"A second time, Venerable Sir, I request ordination from the Sangha; may the Sangha lift me up, out of compassion,"

"A third time, Venerable Sir, I request ordination from the Sangha; may the Sangha lift me up, out of compassion,"

Next, once the preceptor has formally addressed the Sangha, the teacher chants, taking on the role of examiner, and asks about the obstructing conditions; the candidate should reply "No, Venerable Sir," 5 times, and "Yes, Venerable Sir," 8 times, and state his own name and his preceptor's name, 2 times total, as already described above. After that, he should sit and listen while the formal act (kammavācā) of ordination is chanted through to the end. Once it is finished, the bowl is removed from his body, and he should then prostrate 3 times. After that, he should sit in the polite kneeling posture with hands folded, listening to the preceptor giving the instructions (anusāsanā) through to the end, then reply "Yes, Venerable Sir" — this completes the ordination ceremony. He then prostrates to the preceptor 3 times. If there is an offering (thai dhamma) to present, it is presented to the ranked monks. Once finished, he should wait and listen as the monks give the blessing. When the monks give the blessing, he should pour the water of dedication, intending to dedicate this portion of merit to those who have shown him kindness. When the monks reach the word "yathā," he pours out all the water until it is gone. After that, keep the hands folded and listen to the blessing chant through to the end — this completes the ceremony.

End of the ordination ceremony, ukāsa form

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Method of Going-Forth and Ordination, the Esāhaṃ Form

A son of good family who has faith and intends to be ordained should take up the triple robe, hold it with hands folded, and enter the assembled Sangha; place the robe at his left side, receive the offering items and present them to the preceptor, then prostrate with the five-point prostration 3 times; then kneel holding the robe, hands folded, and utter, in the Magadha [Pali] language, going for refuge and requesting the going-forth, pausing at each comma, as follows:

"I, Venerable Sir, go for refuge to that Blessed One, long since fully liberated, and to the Dhamma, and to the community of monks; may I, Venerable Sir, obtain the going-forth in the Dhamma and Discipline of that Blessed One, may I obtain ordination.

A second time, I, Venerable Sir, go for refuge to that Blessed One, long since fully liberated, and to the Dhamma, and to the community of monks; may I, Venerable Sir, obtain the going-forth in the Dhamma and Discipline of that Blessed One, may I obtain ordination.

A third time, I, Venerable Sir, go for refuge to that Blessed One, long since fully liberated, and to the Dhamma, and to the community of monks; may I, Venerable Sir, obtain the going-forth in the Dhamma and Discipline of that Blessed One, may I obtain ordination.

Venerable Sir, I request the going-forth; having taken these ochre robes, please ordain me as a renunciant, Venerable Sir, out of compassion.

A second time, Venerable Sir, I request the going-forth; having taken these ochre robes, please ordain me as a renunciant, Venerable Sir, out of compassion.

A third time, Venerable Sir, I request the going-forth; having taken these ochre robes, please ordain me as a renunciant, Venerable Sir, out of compassion."

If ordaining as a novice (sāmaṇera), omit the phrase "may I obtain ordination."

Next, the preceptor takes the triple robe from the one seeking to go forth and places it in front of his lap, then gives teaching on the Three Jewels and so forth, and instructs him in the five meditation subjects on the skin (taca-pañcaka), having him repeat each phrase in turn, in forward and reverse order, as follows:

"Hair of the head, hair of the body, nails, teeth, skin" (forward order)

"Skin, teeth, nails, hair of the body, hair of the head" (reverse order)

Once this instruction is finished, the preceptor removes the shoulder-cloth from the set of robes and puts it on him; he is then told to go out and put on the triple robe properly according to custom. Once this is done, he goes to the teacher to receive the [remaining] items.

Having presented the offering to him, [the candidate] prostrates 3 times, kneels, and with hands folded utters a request for the refuges and precepts, as follows:

"Venerable Sir, I ask for the refuges and precepts."

"A second time, Venerable Sir, I ask for the refuges and precepts,"

"A third time, Venerable Sir, I ask for the refuges and precepts,"

Next, the teacher leads with the words of homage for the candidate to repeat after him, as follows:

"Homage to that Blessed One, the Worthy One, the Perfectly Self-Enlightened One."

Said 3 times.

After that he instructs with the words "Say it thus" or "Say what I say"; [the candidate] should reply, "Yes, Venerable Sir."

Then he leads him to utter the going for refuge, phrase by phrase, as follows:

"I go for refuge to the Buddha I go for refuge to the Dhamma I go for refuge to the Sangha A second time, I go for refuge to the Buddha A second time, I go for refuge to the Dhamma A second time, I go for refuge to the Sangha A third time, I go for refuge to the Buddha A third time, I go for refuge to the Dhamma A third time, I go for refuge to the Sangha"

When it is finished, he says, "The going for the three refuges is complete"; [the candidate] should reply, "Yes, Venerable Sir." Next, the teacher will explain that ordination as a novice is accomplished by this going for refuge alone. Then he should undertake the ten precepts, repeating after him as follows:

"Abstaining from killing living beings Abstaining from taking what is not given Abstaining from unchastity Abstaining from false speech Abstaining from fermented and distilled liquors that are a basis for heedlessness Abstaining from eating at the wrong time [after noon] Abstaining from dancing, singing, music, and watching shows Abstaining from wearing garlands, perfumes, and beautifying oneself with cosmetics Abstaining from high and luxurious seats and beds Abstaining from accepting gold and silver I undertake these ten precepts." (said 3 times)

Next, the novice should take the alms bowl, carry it to the preceptor in the assembled Sangha, place it at his left side, receive the offering items and present them to him, then prostrate 3 times, kneel with hands folded, and say the request for dependence, as follows:

"Venerable Sir, I ask for dependence A second time, Venerable Sir, I ask for dependence A third time, Venerable Sir, I ask for dependence Venerable Sir, be my preceptor," said 3 times

The preceptor says, "It is fitting, it is proper, accomplish it with confidence"; for each and every phrase, [the novice] should reply, "Sādhu, Venerable Sir." After that, the novice then declares taking on the duty [as pupil] to him, saying as follows:

"From this day forth, the Elder is my responsibility, I too am the Elder's responsibility," said 3 times. When finished, prostrate 3 times.

Next, the preceptor gives instructions to the novice according to the procedure, then the teacher who serves as the reciter of the formal act (kammavācācariya) takes the strapped bowl and hangs it on the body of the one seeking ordination, then announces the bowl and robes; the one seeking ordination should reply "Yes, Venerable Sir," 4 times, as follows:

Words announcing the bowl and robe Reply 1. This is your bowl Yes, Venerable Sir 2. This is the outer robe Yes, Venerable Sir 3. This is the upper robe Yes, Venerable Sir 4. This is the inner robe Yes, Venerable Sir

After that, the teacher tells him to go outside, saying "Go, stand in that place"; he should withdraw, rise, and go stand in the place indicated. The teacher recites, taking on the role of instructor/examiner, then goes out and chants asking about the obstructing conditions; he should reply "No, Venerable Sir," 5 times, and "Yes, Venerable Sir," 8 times, as follows:

Question Answer 1. Leprosy? No, Venerable Sir 2. Boils/tumors? No, Venerable Sir 3. Skin disease/scabs? No, Venerable Sir 4. Consumption/asthma? No, Venerable Sir 5. Epilepsy? No, Venerable Sir 1. Are you a human being? Yes, Venerable Sir 2. Are you a man? Yes, Venerable Sir 3. Are you a free man? Yes, Venerable Sir 4. Are you free of debt? Yes, Venerable Sir 5. Are you not in the king's service? Yes, Venerable Sir

6. Have you been permitted by your mother and father? Yes, Venerable Sir 7. Are you fully twenty years of age? Yes, Venerable Sir 8. Are your bowl and robes complete? Yes, Venerable Sir 1. What is your name? I, Venerable Sir, am named .................. [name] 2. What is your preceptor's name? My preceptor, Venerable Sir, is the Venerable .................. [name]

If answering together [as a group], change "me" [my] to "no" [our].

The blank marked "......." is where the preceptor or teacher will fill in the name of the ordination candidate; it is entered before the ordination day. And the blank marked "........" for the name of the preceptor is likewise filled in with the preceptor's name, which he will state and have entered before the ordination day.

Once the rehearsal chanting is finished, he returns and chants to call the ordination candidate in; the ordination candidate should enter the assembled Sangha, prostrate before the preceptor 3 times, then kneel with hands folded, and utter the request for ordination, as follows:

"Venerable Sangha, I request ordination; may the Sangha lift me up, out of compassion."

"A second time, Venerable Sir, I request ordination from the Sangha; may the Sangha lift me up, out of compassion."

"A third time, Venerable Sir, I request ordination from the Sangha; may the Sangha lift me up, out of compassion."

If [candidates speak] together, change "yācāmi" [I request] to "yācāma" [we request], and change "maṃ" [me] to "no" [us].

Next, once the preceptor has formally addressed the Sangha, and the teacher chants, taking on the role of examiner, he asks the ordination candidate about the obstructing conditions; [the candidate] should reply "No, Venerable Sir"

5 times, and "Yes, Venerable Sir," 8 times; he answers his own name and his preceptor's name, 2 times total, in the same manner as before. After that, he should sit and listen while the formal act of ordination is chanted through to the end. Once it is finished, the bowl is removed from his body, and he should then prostrate 3 times, sit in the polite kneeling posture with hands folded, listen to the preceptor giving the instructions through to the end, then reply "Yes, Venerable Sir," then prostrate 3 times, present the offering, and pour the water of dedication, as already described in the ukāsa form.

End of the ordination ceremony, esāhaṃ form

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Request for Going-Forth and Ordination for a Pair of Candidates (nāga khu), New Form

(Only what is different will be stated here; the parts that are not different, and the explanations of the various procedures, which are the same as in the 2 methods already described, will not be repeated — please turn back and study those 2 methods. Even the request for simultaneous ordination ["Saṅghaṃ bhante"] has already been explained at the end of the request for ordination in the esāhaṃ form.)

"We, Venerable Sir, go for refuge to that Blessed One, long since fully liberated, and to the Dhamma, and to the community of monks; may we, Venerable Sir, obtain the going-forth in the Dhamma and Discipline of that Blessed One, may we obtain ordination,

A second time, we, Venerable Sir, go for refuge to that Blessed One, long since fully liberated, and to the Dhamma, and to the community of monks; may we, Venerable Sir, obtain the going-forth in the Dhamma and Discipline of that Blessed One, may we obtain ordination,

A third time, we, Venerable Sir, go for refuge to that Blessed One, long since fully liberated, and to the Dhamma, and to the community of monks; may we, Venerable Sir, obtain the going-forth in the Dhamma and Discipline of that Blessed One, may we obtain ordination,

We, Venerable Sir, request the going-forth; having taken these ochre robes,"

"please ordain us as renunciants, Venerable Sir, out of compassion,

A second time, we, Venerable Sir, request the going-forth; having taken these ochre robes, please ordain us as renunciants, Venerable Sir, out of compassion,

A third time, we, Venerable Sir, request the going-forth; having taken these ochre robes, please ordain us as renunciants, Venerable Sir, out of compassion,"

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Request for Dependence, for a Pair of Candidates

"We, Venerable Sir, ask for dependence, A second time, we, Venerable Sir, ask for dependence, A third time, we, Venerable Sir, ask for dependence Venerable Sir, be our preceptor" (3 times) "From this day forth, the Elder is our responsibility, we too are the Elder's responsibility" (3 times)

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Request for Simultaneous Ordination

"Venerable Sangha, we request ordination; may the Sangha lift us up, out of compassion,

A second time, Venerable Sir, we request ordination from the Sangha; may the Sangha lift us up, out of compassion,

A third time, Venerable Sir, we request ordination from the Sangha; may the Sangha lift us up, out of compassion."

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Rite of Paying Homage to the Sīmā (Boundary Markers)

Preparations

- 3 lotus flowers - Incense and candles (3 sticks of incense, 2 candles) - 1 mat

Procedure

- Once the ordinand (nāga) has walked around the ordination hall (ubosot) 3 times, he comes to kneel on the mat, at the boundary marker (sīmā) in front of the hall, facing toward the hall. - Prostrate 3 times, holding the offering items (lotus, incense, and candles), and say the words of homage to the Three Jewels:

"With this offering I honor the Buddha, with this offering I honor the Dhamma, with this offering I honor the Sangha."

- Place the lotus and the incense and candles on the stand, then prostrate 3 times. - Stand up, place the hands together, and say as follows:

"By your leave, I pay homage, Venerable Sir; forgive me all my faults, Venerable Sir; may the merit made by me be rejoiced in by the Master; may the merit made by the Master be given to me; sādhu, sādhu, I rejoice."

- Kneel, hands together, and say as follows:

"By your leave, whatever fault has been committed through the three doors [of body, speech, and mind], please forgive me, Venerable Sir; by your leave, I ask forgiveness, Venerable Sir."

- Prostrate 3 times. - Stand up, hands together, and say as follows:

"I pay homage, Venerable Sir. Please forgive me all offences. Venerable Sir, may the merit I have made be rejoiced in by you; may the merit you have made be given to me. Excellent, excellent, I rejoice." - Prostrate 3 times (this completes the rite of paying respect to the sema/boundary stones) - Walk up to stand in front of the ordination hall, or have the ordination hall face outward, then scatter alms/coins (if any).

Note: The paying-of-respect-to-the-sema described here is the elaborate form; one may abbreviate it to only the first item if preferred.

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Rite of the Sermon Instructing the Ordinand (Nak) (Air Force only)

Preparations - An altar table set (a set of 5, 7, or 9 items) - Offerings (requisites) to present to the preaching monk - A preaching seat/pulpit (seat for the preaching monk) - A candle for venerating the Dhamma (lit for viewing the sermon text, in the old traditional manner)

Procedure - Before the appointed time, the ordinand (nak) and participants are ready. - The ordinand sits kneeling directly in front. Presiding officiant - Arrives at the ceremony site - Lights incense and candles to venerate the Triple Gem, prostrates 3 times Chaplain (อศจ.) - Invites the precepts - receives the precepts

Presiding officiant - Lights the candle to venerate the Dhamma, then bows in reverence Chaplain (อศจ.) - Invites the Dhamma teaching The monk(s) - Deliver the sermon (when the sermon ends, the congregation rejoices/anumodana) Presiding officiant - Pours water to dedicate merit - receives the blessing - Presents the four requisites (offerings) for the sermon - Prostrates before the Buddha image 3 times Rite ends

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Rite of Paying Respect to Teachers (Wai Khru)

Preparations - Set up the altar table, enshrine a Buddha image, arrange offerings for veneration - flowers, incense, candles - and a tray of fresh flowers; include the national flag and a royal portrait - Set up a small table in front of the altar, for placing the trays of flowers, incense and candles that students bring to make offerings - Set up a small table for placing textbooks - Prepare the anointing kit, together with fragrant powder - Arrange seating on the stage beside the altar for the presiding officiant and for the teachers/instructors - A tray of flowers - made up of Bermuda grass (หญ้าแพรก), popped rice (ข้าวตอก), and eggplant flowers (ดอกมะเขือ) arranged attractively - one tray per student to hold - A tray of paired incense and candles (ธูปเทียนแพ), together with a cone of fresh flowers - one tray per student to hold (only the tray of paired incense and candles need be prepared, if preferred)

Procedure Time..................... - All students are ready to begin the ceremony Time..................... - Commanding officers and teachers take the seats prepared for them Time..................... - The presiding officiant arrives at the ceremony site; the head student calls for everyone to pay respect to the presiding officiant - The master of ceremonies invites the presiding officiant to light incense and candles to venerate the Triple Gem, salute the national flag, and bow to the royal portrait - Once the presiding officiant has venerated the Triple Gem, he/she takes the seat of honor - The head student opens the cone of fresh flowers and leads the recitation of the Wai Khru verse, Pacariya honti (chanted in sorapanyo style), through to the end - The head student brings the paired incense and candles to present to the presiding officiant - The second student representative brings a tray of flowers to present to the presiding officiant (only the tray of paired incense and candles need be prepared, if preferred) - The master of ceremonies invites the presiding officiant to anoint the textbook - A student representative receives the textbook from the presiding officiant (it may also be placed on the table beforehand) - The presiding officiant gives a word of guidance/admonition

- The presiding officiant prostrates to the Triple Gem, salutes the national flag, and bows to the royal portrait This concludes the rite.

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The Wai Khru Verse (Verse of Homage to Teachers) The head student leads the chant (recited in sorapanyo style) (Leader) Pacariya honti (All together) Gunuttaranusasaka (Leader) I humbly bow in reverent homage (All) to the teachers of old who founded the benefit of learning, and to those who bestowed knowledge and trained virtuous conduct upon me in the present time. I offer my respect and homage, recalling their boundless kindness, with a heart devoted to veneration. May the merit of this gratitude, together with diligence, bring forth wisdom and understanding. May my studies succeed in every way, may I live long, abiding in good moral virtue. May I attain honor and glory, and ever-increasing benefit for my nation and for Thailand, forever.

(Leader, concluding) Pannavuddhikaretete dinnovate namamiham.

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Loi Krathong Ceremony

Preparations - A krathong (floating float) - Incense and candles

Procedure When the appointed time arrives Presiding officiant - Arrives at the ceremony site Event organizer/chair - Presents the krathong to the presiding officiant Master of ceremonies - Presents a lighting taper to the presiding officiant, who lights the candle on the krathong (others light the candles on their own krathongs) - Invites participants to recite "Namo....." three times - Leads the following recitation:

"Mayam bhonto imina padipena / nammadaya nadiya / valikapuline / munino / padavalanjam / abhipujema / sadhu no bhonto / ayam / padipena / padavalanjassa / pujanisamso / amhakam / dighharattam / hitaya / sukhaya / samvattatu / O venerable ones, we the assembled offer this lamp / and worship / the Buddha's footprint / enshrined on the sandy bank of the Nammada River / with this offering of a lit krathong / May the merit of this act of worship / be for our benefit / for our happiness / for our prosperity /

for us / for evermore."

After reciting the words of worship Master of ceremonies - Invites the presiding officiant to float the krathong Presiding officiant - Floats the krathong Participants - Join in floating their krathongs Rite ends

An alternative verse of worship for the Loi Krathong ceremony "With this lamp, we worship from afar / the excellent footprint of the Fully Enlightened One, / on the bank of the Nammada River; / may this act of worship of ours / always bring benefit and happiness."

Note The Royal Thai Air Force's Loi Krathong ceremony is given here merely as an example. Loi Krathong ceremonies held by other organizations, whether government or private, follow largely similar steps.

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[photograph: two white lotus/water-lily blossoms]

Section 2 Merit-Making Rites Concerning the Rites of Making Merit

Rite of Almsgiving (Tak Bat)

Preparations - Cooked rice - Savory and sweet dishes, or fruit - Drinking water, in bottles or plastic bags (if desired) - Flowers, incense, candles (if desired) - An envelope of money (if desired) - Water for pouring the merit-dedication (if desired)

Procedure - Raise the offerings to the level of the head and make this resolve/wish: "Imina pana danena ma me dalidddiyam ahu 'natthi' ti vacanam nama ma ahosi bhavabhave" By the fruit of this offering, may poverty never be mine; may the word 'I have none' never be spoken of me, in any existence or birth, forever. Or: "Idam me danam asavakkhayavaham hotu" May the fruit of my offering be a cause leading to the ending of all suffering. - Spoon rice into the alms bowl and add the other items, then place the palms together in reverence; if giving alms to several monks in succession, pay respect only at the end. - Pour the merit-dedication water, or mentally dedicate the merit to one's parents and ancestors, and so on.

Note - However one wishes to make the resolve is a matter of personal preference; the important thing is that it be directed

in a good direction; that is acceptable. - After giving alms, if possible, one should pour water to dedicate the merit; if there is not enough time, it is also acceptable simply to mentally dedicate the merit.

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Rite of Offering Sangha-dana (Requisites to the Monastic Community) (May be offered before noon)

Preparations Main items - Savory and sweet food, drinking water, flowers, incense and candles, and envelopes of money, arranged into sets according to the number of monks invited to receive them. The food may be packed in tiered carriers (pinto) or in any other suitable container. Accompanying items - Canned goods, dried goods, anything the monks are permitted to eat, and various articles of use that do not violate monastic discipline (Vinaya).

Procedure - The monks may be invited to the home, or the offering may be brought to the temple; when the appointed time arrives, arrange the sangha-dana items in front of the monks. - Light incense and candles to venerate the Triple Gem, then prostrate 3 times. - Invite and receive the precepts. - Recite "Namo......" three times, then say the following words of offering: "Imani mayam bhante bhattani saparivarani bhikkhusanghassa onojayama; sadhu no bhante bhikkhusangho imani bhattani saparivarani patiggahnatu amhakam dighharattam hitaya sukhaya /" (We, Venerable Sirs, offer these meals together with their accompaniments to the community of monks. Venerable Sirs, may the community of monks kindly accept these meals together with their accompaniments, for our long-lasting welfare and happiness.)

"Venerable monks, we humbly offer this food together with these accompanying items to the community of monks. May the community of monks kindly accept this food together with these accompanying items, for the benefit and happiness of us all, forever." - When the monks respond "Sadhu," raise the sangha-dana offerings to present to the monks, together with flowers, incense, candles, and the envelope of money (at temples that do not accept money directly, present a pledge/donation slip instead, and give the money itself to a temple attendant). - Pour the water of merit-dedication and receive the blessing; begin pouring the water when the monks chant "Yatha....." and finish pouring when they reach "...manijotiraso yatha," then keep the palms together in reverence until the monks finish the blessing. - When the blessing is finished, prostrate 3 times. Rite ends

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General Rite of Merit-Making by Feeding Monks

Preparations Invite monks in the desired number; 5 or 9 is customary. - An altar table with offerings for veneration - Two trays of sacred thread (sai sin) (placed by the first and last monk in the row) - Seating (asana) for the monks - Beverages, food, and requisites (Thai dhamma) to offer the monks - A tray for venerating the Buddha, with enough food for one person's meal

- A tray for venerating the guardian spirit of the land (Phra Phum) - An envelope of money, or a donation-pledge envelope; keep the money in a separate envelope - Water for pouring the merit-dedication - A handful of cogon grass (ya kha) for sprinkling holy water

Procedure When the appointed time arrives - Light incense and candles to venerate the Triple Gem, then prostrate 3 times - Invite and receive the precepts - Invite the monks to chant the protective verses (Paritta) - Sit with palms together listening as the monks chant the Buddhist blessing - Light the holy-water candle when the monks' chanting reaches the verse "Asevana...", then present the bowl of holy water to the monks - Offer the tray venerating the Buddha (once the monks finish chanting) - Offer the meal to the monks - Offer the tray venerating the guardian spirit of the land - Present the four requisites (offerings) (once the monks have finished eating) - Pour the water of merit-dedication and receive the blessing, when the monks begin the anumodana chant - Receive the sprinkling of holy water from the monks Rite ends

Note The water that has been poured for merit-dedication should be poured out in a clean place, such as at the base of a flower bush or a potted plant, and so on.

New Year's Day Almsgiving Ceremony

Central Command, Don Mueang

Preparations - Food should be uncooked rice or dry provisions (dry rations) - Flowers, incense, candles

Procedure When the appointed time arrives Presiding officiant - Arrives at the ceremony site (the Maharuek anthem is played) Committee (คณก.) - Invites the presiding officiant to the dais, then reports on the arrangement of the event and delivers New Year's greetings on behalf of the officials/civil servants Presiding officiant - Replies and offers New Year's blessings to those attending (when the presiding officiant finishes speaking, the Maharuek anthem is played) The monks - Go out to receive alms, then afterward board vehicles to return to the temple (9-10 monks are invited, to chant the Buddhist blessing and receive sangha-dana under the ceremonial pavilion) Presiding officiant - Lights incense and candles to venerate the Triple Gem Chaplain (อศจ.) - Invites and receives the precepts - Invites the monks to chant the protective verses (Paritta) The monks - Chant the Buddhist blessing Chaplain (อศจ.) - Leads the words of offering the sangha-dana Presiding officiant and senior military officers - Join in offering the sangha-dana The monks - Chant the anumodana (rejoicing in merit)

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Chairman - Pours the water of dedication (kruat nam), receives the blessing Monks - Sprinkle holy water End of ceremony

Other Royal Thai Air Force Units

Procedure When the appointed time arrives Presiding officer - Arrives at the ceremony area - Lights incense and candles in homage to the Triple Gem Chaplain (อศจ.) - Invites the giving of precepts - receives the precepts Committee (คณก.) - Invites the chairman to stand on the dais - Delivers the report on organizing the event and extends New Year blessings on behalf of the officials Chairman - Responds and extends blessings to the officials and the families attending the ceremony Chaplain - Invites the monks to go out to receive alms; once finished, invites them back to their original seats Monks - Give the anumodana blessing, and the presiding monk sprinkles holy water; the remaining monks chant the verses of victorious blessing (chai mongkhon khatha) End of ceremony

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Ceremony for Merit-Making on the Unit's Founding Day

Preparations - A shrine table (toh mu bucha) set with offerings - Refreshments to receive the monks - The four requisites and religious gifts (thai tham) to offer the monks - A tray with the names of deceased former officials, placed on a table draped in white cloth, for the offering of the bangsukun robe dedicating the merit to them

Procedure When the appointed time arrives Presiding officer - Enters the ceremony hall - Lights incense and candles in homage to the Triple Gem - prostrates 3 times - Goes to sit at the place arranged Master of ceremonies - Invites the giving of precepts - receives the precepts - Invites the chanting of the paritta (protective verses) Participants - Listen to the monks chanting the holy blessing - Offer the meal to the monks (when the chanting is finished) Master of ceremonies - Lays out the funerary cloth strip or the sacred thread (sai sinjana) Chairman - Offers the bangsukun cloth Participants - Together offer the four requisites and religious gifts Monks - Give the anumodana blessing Chairman - Pours the water of dedication, receives the blessing

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Presiding monk - Sprinkles holy water; the other monks chant the verses of victorious blessing End of ceremony

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Ceremony for Merit-Making on Songkran Day

Preparations (for the merit-making meal offering to the monks in the afternoon) - A shrine table set with offerings - Seats for the monks - Drinks, food, and the four requisites/religious gifts - Scented water for bathing the Buddha image and the monks, and for pouring over the hands of elders to ask their blessing - An urn containing ancestors' ashes, placed in a suitable spot (if there is none, the surnames of the deceased may instead be written and placed on a tray)

Procedure When the appointed time arrives Presiding officer - Lights incense and candles in homage to the Triple Gem, prostrates 3 times - Receives the precepts, listens to the monks chanting the holy blessing - Offers the meal to the monks - Offers the bangsukun cloth, or the bangsukun for the ancestors' ashes, to dedicate merit to the ancestors (the offering may be done alone or jointly with others) - Offers religious gifts, an envelope of money - a letter of dedication - Receives the sprinkling of holy water from the monks

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- Bathes the Buddha image and the monks Participants - Pour water over the hands of elders to ask their blessing, splash water on each other according to the fine tradition - Release birds, release fish End of ceremony

Note - If the event runs 2 days, there may be a procession of the Buddha image on 12 April; the image is set up for the faithful to bathe, festive entertainment is arranged, and there may also be a Nang Songkran (Songkran Queen) beauty contest in the evening. - At some places there may simply be merit-making by giving alms on the morning of 13 April, and monks are invited to sprinkle holy water (the holy water being brought from the temple)

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Ceremony of Offering the Royally-Granted Kathin Robes

Preparations - A shrine table (a set of 9 is customary) placed beside the door in front of the ubosot - on the right or left, whichever suits the location - Enshrine the royal photographic portrait of His Majesty the King on a stand behind the shrine table, positioned at the centre and appropriately above the shrine table - Place a gold flower tree and a silver flower tree on the right and left of the shrine table respectively - Place a tray of incense, a pair of candles, and a cone of fresh flowers on the central shrine table

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Procedure When the appointed time arrives Presiding officer - Arrives at the area in front of the ubosot or the place where the Kathin robes are set up (the brass band plays the "Maharuek" fanfare) - Walks directly to the shrine table where the royal photographic portrait is enshrined, opens the flower cone covering the incense-and-candle tray, then pays respect (the brass band plays the Royal Anthem, "Sansoen Phra Barami") - Pays respect once more - Receives the royally-granted Kathin robe set from the official at the door of the ubosot and carries it inside; places the robe set on the crystal tray stand, directly before the second monk (at this point, those attending inside the ubosot stand up) - Lights incense and candles in homage to the Triple Gem at the shrine table before the principal Buddha image, then prostrates 3 times - Returns to the crystal tray stand, takes the robe meant to drape over the principal Buddha image, and hands it to the temple's lay attendant (waiyawatchakon) - Lifts the royally-granted Kathin robe set, cradling it with palms pressed together, faces the principal Buddha image, and recites "Namo..." 3 times - Turns to face the monks and recites the words of offering the royally-granted Kathin robes, as follows:- "This offering of the Kathin robe, together with all its accompanying meritorious gifts, all of...

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...belong to His Majesty King Bhumibol Adulyadej Mahitalathibet Ramathibodi Chakrinaruebodindra Sayamindrathiraja Borommanathabophit, who, endowed with excellent virtue and royal faith, has graciously commanded that .... [name of the giver] humbly bring and present them to the community of monks, who have completed the full three-month rains retreat in this monastery. May the Sangha please accept this offering of the Kathin robe and perform the Kathin-laying rite in accordance with the Buddha's permission." (This offering formula is printed and affixed to the royally-granted Kathin robe cloth) - Places the robe set on the crystal tray stand, then lifts and presents it to the second monk - Presents the tray of Patimokkha candle to the second monk, then presses palms together in respect - Returns to sit in the reception chair (the participants sit down) - The monks perform the rite of deliberating on the Kathin (apalokana kathin) - The presiding monk goes out to don the royally-granted Kathin robe, then returns to sit in his original place - The participants together present the accompanying Kathin gifts and religious offerings Chairman - Presents the letter dedicating funds for the temple's upkeep to the abbot - The monks give the anumodana blessing, and the presiding monk recites the "Adireka" words of blessing

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- The chairman lowers his pressed palms when the presiding monk recites the "Adireka" words - The chairman prostrates to the principal Buddha image 3 times, and either prostrates or presses palms in a bow to take leave of the abbot (the participants stand up) End of ceremony

Note - If offering Kathin at a Dhammayut temple, prepare one folded length of white cloth, about 8-10 metres long, and place it on top of the Kathin robe set as well, because the monks of Dhammayut temples will not accept the Kathin with a ready-made robe set; also prepare needle and white sewing thread together with cloth dye, according to that temple's custom. - As for the royal Kathin set, the host must receive it from the Department of Religious Affairs. Should there be a wish to arrange additional accompanying Kathin gifts and religious offerings, this may also be done. Participants in the ubosot or on the sermon hall need not press their palms together in the following cases:- - When the chairman, having carried the royally-granted robe set to place it on the crystal tray stand, lights incense and candles in homage to the Triple Gem, and prostrates to the principal Buddha image 3 times, inside the ubosot - When the monks chant the words of Kathin deliberation - When the presiding monk recites the "Adireka" words, saying: "Atireka-vassa-satam jivatu, etc. - I offer this blessing." [gloss printed with the Pali formula]

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Principal Procedure for the Chairman

in the Ceremony of Offering the Royally-Granted Kathin Robes

Method 1 - Receives the Kathin robe set from the official at the foot of the ubosot staircase, holds it cradled, and bows in the direction where His Majesty the King resides (the Royal Anthem is played at this point); once finished, bows once more. - Carries the robe set, cradled, into the ubosot, places it on the crystal tray stand in front of the row of monks, goes to light incense and candles in homage to the Triple Gem and prostrates 3 times, returns to the crystal tray stand, takes the robe meant to drape over the principal Buddha image and hands it to the temple's lay attendant, cradles the robe set, faces the Buddha image, recites "Namo..." 3 times, then turns to face the monks and recites the words of offering the Kathin robe as printed on the robe set, as follows:

"This offering of the Kathin robe, together with all its accompanying meritorious gifts, belong to His Majesty King Bhumibol Adulyadej Mahitalathibet Ramathibodi Chakrinaruebodindra Sayamindrathiraja Borommanathabophit, who, endowed with excellent virtue and royal faith, has graciously commanded that ...(I, or naming the unit that received the royal grant) humbly bring and present them to the community of monks who have completed the full three-month rains retreat in this monastery. May the Sangha please accept this offering of the Kathin robe and perform the Kathin-laying rite in accordance with the Buddha's permission." Then places the robe set down on the crystal tray stand, lifts the tray and presents it to the second monk, and presents the tray of Patimokkha candle, beside the crystal tray stand, to the same monk, presses palms together in a bow, then walks to sit in the reception seat.

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Method 2 - (A table is set with the royal photographic portrait, with a tray holding the Kathin robe set placed in front of it.) The chairman bows to the royal portrait, personally takes up the robe set and cradles it (the Royal Anthem is played at this point); once finished, bows once more, walks into the ubosot, then follows Method 1 throughout. (As recommended by the pamphlet of the Department of Religious Affairs)

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Ceremony of Offering Kathin in General

Preparations - 1 Kathin robe set - Other accompanying items (as appropriate) - 2 robe sets for the pair of chanting monks - Religious gifts to offer every monk and novice - 1 set of Patimokkha candles (24 candles) - Drinks, food (if a meal is also to be offered to the monks) - A crystal tray stand and a tray for the Patimokkha candle (placed directly in front of the second monk)

Procedure When the appointed time arrives Presiding officer - Lights incense and candles in homage to the Triple Gem, prostrates 3 times - Hands the robe meant to drape over the principal Buddha image to the temple's lay attendant - Presents the Kathin fan (talapat) to the first monk (returns to sit in the reception seat)

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- Receives the precepts - Takes up the robe set from the crystal tray stand (or if someone hands it over), cradles it with palms pressed together, faces the principal Buddha image, and recites "Namo..." 3 times - Turns to face the monks and recites the words of offering the Kathin robe (or repeats after the master of ceremonies), as follows:-

"Imaṃ, bhante, saparivāraṃ / kaṭhinadussaṃ / saṅghassa / onojayāma / sādhu no bhante / saṅgho / imaṃ / saparivāraṃ / kaṭhinadussaṃ / paṭiggaṇhātu / paṭiggahetvā ca / iminā / dussena / kaṭhinaṃ / attharatu / amhākaṃ / dīgharattaṃ / hitāya / sukhāya /" [Pali formula of offering the Kathin robe]

Gloss, as printed: "Venerable Sangha, we humbly offer this Kathin cloth together with its accompanying gifts to the Sangha. May the Sangha please accept this Kathin cloth together with these accompanying gifts; and having accepted it, may you please spread the Kathin with this cloth, for the benefit and happiness of us all, for a long time to come." - Places the robe set on the crystal tray stand in front of the monks, then lifts and presents it to the second monk - Lifts the tray of Patimokkha candle placed beside the crystal tray stand and presents it to the second monk - Returns to sit in the original place

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- The monks perform the rite of deliberating on the Kathin (at this point the participants need not press their palms together, for the same reason as in offering the royally-granted Kathin robe) - The participants together present the accompanying Kathin gifts and religious offerings Chairman - Presents the letter dedicating funds for the temple's upkeep to the abbot - Hands over the funds for the temple's upkeep to the temple's representative, who receives it formally - The monks give the anumodana blessing - The chairman pours the water of dedication, receives the blessing - The chairman prostrates to the principal Buddha image 3 times, and prostrates 3 times to take leave of the abbot (the participants stand up) End of ceremony

Note - If offering Kathin at a Dhammayut temple, prepare one folded length of white cloth, about 8-10 metres long, and place it on top of the Kathin robe set as well, because the monks of Dhammayut temples will not accept the Kathin with a ready-made robe set; also prepare needle, white sewing thread, together with cloth dye, according to that temple's custom. - If a meal is to be offered to the monks after the Kathin offering, once the monks have performed the Kathin deliberation, invite them to chant the blessing, then offer the meal. Once the monks have finished eating, offer the forest robe (pha pa), if any, then together offer the accompanying Kathin gifts and religious offerings, and then pour the water of dedication to receive the blessing.

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Ceremony of Offering the Forest Robe (Communal / "Samakkhi")

Preparations - Arrange a shrine table with offerings (a set of 5, 7, or 9) - A forest-robe "tree" or pile of forest-robe offerings, hung with a robe set, or a lower/upper robe, or a yellow towel, draped on a branch, stuck into a pot or can filled with rice and dried food according to one's faith - Monetary offerings according to one's faith - 1 vessel of water for the libation

Procedure When the appointed time arrives Presiding officer - Lights incense and candles in homage to the Triple Gem, prostrates 3 times; if there is no shrine table, lights the incense and candles and sticks them into the pot at the base of the forest-robe tree instead, then presses palms together in a bow Master of ceremonies - Invites the giving of precepts - Everyone receives the precepts - Invites the participants to recite "Namo..." 3 times - Leads the offering of the forest robe, as follows:-

"Imāni mayaṃ, bhante / paṃsukūla-cīvarāni / saparivārāni / bhikkhu-saṅghassa / onojayāma / sādhu no bhante / bhikkhu-saṅgho / imāni / paṃsukūla-cīvarāni / saparivārāni / paṭiggaṇhātu / amhākaṃ / dīgharattaṃ / hitāya / sukhāya" [Pali formula of offering the forest-robe cloth; page ends here, mid-formula]

"Venerable Sangha, we the assembled all respectfully wish to offer these forsaken-cloth robes together with these accompanying articles to the community of monks. May the community of monks accept these forsaken-cloth robes together with these accompanying articles, for the benefit and for the happiness of us all, for a long time to come."

Sangha — considers and draws the forest-cloth (pha pa) Participants — present lay-offerings (thai tham) to the Sangha (if any) Sangha — chants the blessing of appreciation (anumodana) Chairperson — pours the libation water, receives the blessing - prostrates before the Buddha image again 3 times The ceremony ends.

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FUNERAL RITES

The Corpse-Bathing Ceremony

Preparations - A small gold-vessel table (or a single candlestick with 1 candle and 1 incense pot with 1 stick of incense may be used instead) set at the head of the corpse. - A table with a bowl of water mixed with Thai perfumed water, together with 1 small bowl or other suitable vessel (several such vessels may be used depending on the nature of the event).

Procedure (When the appointed time arrives)

Chairperson of the ceremony — lights incense and candles at the small gold vessel, or lights incense and candles (as arranged), then pays respect to the corpse. - receives a bowl or ewer of scented water and pours it onto the hand of the corpse that is extended out, then pays respect to the corpse once more. - sits and rests for a while, to give moral support and encouragement to the host family. If there is no seat, or if pressed for time, one may take leave of the host and depart.) Participants — take turns entering to bathe the corpse until all have finished.

Note - If the corpse has been granted royally bestowed bathing water, the host and other guests bathe the corpse first until finished; the royal water is applied last, and the ceremony ends there. - The chairperson of the royal-water bathing ceremony, before receiving the royal water from the Royal Household Bureau officer, must pay respects once toward the direction where His Majesty the King resides. The royally bestowed bathing water consists of an ordinary water ewer, turmeric water, and Thai perfumed water. Once the chairperson has received it from the Royal Household Bureau officer, it is to be poured directly onto the chest of the corpse.

The Chanting of the Abhidhamma for the Corpse

Preparations - Ornaments for the face of the corpse (as befits the deceased's status) - 1 set of small gold vessels before the corpse (if available) - 2 sets of candlesticks, 1 set of incense pot (for lighting in worship)

- An altar table set with Buddha images, together with offering implements - A cabinet table for the Dhamma texts, together with 1 set of offering implements (2 flower vases, 2 candlesticks, and 1 incense pot) - 4 seats for the monks chanting the Abhidhamma - 1 set of sacred thread (sai sin) or connecting cloth (phusa yong) run from the corpse - Beverages to offer the monks - 4 sets of lay-offerings (thai tham) - 4 sets of lower robes or triple robes - 1 water-libation vessel

Procedure (when the appointed time arrives) Chairperson of the ceremony — lights incense and candles in worship of the Triple Gem, prostrates before the Buddha image 3 times. - lights incense and candles at the Abhidhamma table (if there is a place to prostrate, prostrate 3 times; if there is no place to prostrate, a single respectful bow suffices). - lights incense and candles at the small gold vessel before the corpse, pays respect with a bow or a single prostration with joined hands (according to the status of the deceased), then returns to sit. (It is not customary to prostrate before a corpse of lesser seniority than oneself, such as a subordinate or a descendant — simply standing upright with a composed mind is sufficient.) - joins palms to receive the precepts, listens to the monks chant the Abhidhamma until it is finished.

- goes to offer the forsaken-cloth robe (having laid down the cloth, sits with palms joined) - presents the lay-offering (thai tham) (if the cloth is offered afterward, having laid the cloth, one bows respectfully, then returns to the original seat) - pours the libation water (beginning to pour when the monks' blessing of appreciation begins with "yathā..." and finishing pouring the water when it reaches "...yathā") - continues with palms joined to receive the blessing until the monks finish the anumodana - goes to prostrate before the Buddha image 3 times, prostrates to the Sangha 3 times - pays respect to the corpse, takes leave of the host family and returns

The Wreath-Laying Ceremony

Preparations - 1 wreath

Procedure - stands holding the wreath (or has someone hold it for them), bows once to the corpse - places the wreath on its stand, then bows once more when finished

If placed as a group Chairperson of the ceremony — stands at the front of the group, the other members of the group stand behind in a column or a line abreast, as suits the number of people and what the venue allows

- all bow once together - the chairperson, having placed the wreath on the stand, steps back to stand in the original place and leads the group in bowing once more The ceremony ends.

Note (if the wreath is royally bestowed) The one placing it — faces the direction where His Majesty the King resides, pays respects, then places the wreath (an official of the Royal Household Bureau brings it and hands it over to be placed) - having placed it, pays respects once more toward the same direction; the ceremony ends.

The Interment Ceremony

Interment at the Cemetery Preparations - invite the required number of monks to lead the corpse (customarily 1 monk) - forsaken-cloth robes according to the number of monks (a lower robe/sabong is usually used) - packets of gold-leaf and silver-leaf earth (according to the number of participants) - bouquets of roses — strings of jasmine (according to the number of participants; not used in some places)

Procedure (When the coffin is slid into the burial niche, with about 1/3 remaining exposed) Chairperson of the ceremony — offers the forsaken-cloth robe (laid draped over the protruding end of the coffin) Sangha — draws the forsaken-cloth robe

Chairperson — places the packet of gold-leaf and silver-leaf earth on the coffin, together with the bouquet of flowers Participants — place the gold-leaf and silver-leaf earth in turn Officer — moves the corpse in for storage, seals the coffin casing Host — lights incense in worship of the corpse The ceremony ends.

Interment at the Pavilion (Sala) Preparations - forsaken-cloth robe - packets of gold-leaf and silver-leaf earth - bouquets of roses and jasmine

Procedure Chairperson of the ceremony — lights incense and candles at the small gold vessel before the corpse, pays respect to the corpse - offers the forsaken-cloth robe on the tray before the corpse (joins palms when the monk comes to draw the forsaken-cloth robe) - places the packet of gold-leaf and silver-leaf earth and the bouquet of flowers on the tray set on the table before the corpse Participants — take turns coming forward to place the gold-leaf and silver-leaf earth packets until finished The ceremony ends.

The Procession of the Corpse Around the Crematorium Preparations - invite at least 1 monk - a person to hold the incense pot or the small gold vessel

- a person to hold a photograph of the deceased - a hearse or corpse-bearers

Order of the Procession (following the principle: monk – incense pot – photograph of the deceased) - the monk walks in front (there is no need to hold the sacred thread or lead the corpse) - next, the person holding the incense pot (with 1 stick of incense lit) or the small gold vessel - next, the person holding the photograph of the deceased - next, the hearse or the corpse-bearers - following that, the relatives and friends of the deceased walk alongside the coffin or follow behind the corpse - walk counterclockwise around the crematorium (the crematorium remains on the walker's left), beginning from the stairs in front of the crematorium, circling until 3 rounds are complete - lift the coffin up the stairs in front of the crematorium, set it on the pyre - pay respect to the corpse, descend from the crematorium

The Cremation Ceremony Preparations - triple robes to be offered as a forsaken-cloth offering - sandalwood flowers (according to the number of participants) - 4 monks (to chant before the fire) - lay-offerings to present to the monks chanting before the fire

Procedure Chairperson of the ceremony — goes up to offer the triple robes on the crematorium (when invited)

- pays respect to the corpse - receives the triple robes from the host or an officer, lays them crosswise on the connecting cloth strip on the tray, then stands aside to one side - joins palms when the monks come to draw the forsaken-cloth robe - receives the tray of apology-offerings to the corpse and places it under the coffin at the head end (if there is one) - receives the sandalwood flower, lights it at the lamp, then places it beneath the coffin (the monks chant before the fire) - pays respect to the corpse, then descends from the crematorium Participants — take turns going up to place sandalwood flowers until all have finished Host — waits for the actual cremation

Note - While participants take turns going up to place the sandalwood flowers and coming back down the stairs, the host commonly stands at the foot of the stairs to thank the guests as well, or sometimes walks around thanking guests at their seats before the appointed time for the cremation ceremony arrives. - If the corpse has a guard of honor, follow the same steps as for the Royally Bestowed Cremation Ceremony.

The Royally Bestowed Cremation Ceremony (Central)

Preparations Same as the general cremation ceremony, with the apology-offerings to the corpse, fire,

and the royally bestowed sandalwood flower, which an official of the Royal Household Bureau brings a short while before the appointed time. (If the ceremony takes place in the provinces, it will instead be a packet of royally bestowed cremation fire, containing a box of matches, incense and candles, and a sandalwood flower, which the host receives from the Royal Household Bureau.)

Procedure (After the forsaken-cloth robe has been duly offered on the crematorium) Chairperson of the ceremony — pays respects toward the direction where His Majesty the King resides - receives the tray of apology-offerings to the corpse, places it under the coffin at the head end (if the corpse has a guard of honor, the "reclining" bugle call is sounded at this point, and the chairperson stands at attention until the call ends) - receives the sandalwood flower, lights it at the lamp, places it beneath the coffin (if the corpse has a guard of honor, the "salute" bugle call is sounded; the chairperson now stands at attention until the call ends) - pays respect to the corpse - pays respects toward the same direction once more - descends from the crematorium Participants — take turns going up to place sandalwood flowers until all have finished Host — waits for the actual cremation

Note: If the corpse has a guard of honor, proceed in every respect the same as the Royally Bestowed Cremation Ceremony (Central).

Writing a Eulogy

Example Eulogy

Respectfully addressed to.................................. and all honored guests,

The Flying Training School feels the deepest sorrow at having to lose, on this occasion, one capable flight instructor, namely Flight Lieutenant.................

On the 18th of March this year, Flight Lieutenant.................. received orders from his commanding officer to take an aircraft of type.................. up on a flight to carry out the duty of..............While carrying out the mission for approximately..........minutes, the engine suddenly malfunctioned beyond any possibility of timely correction, and the aircraft consequently crashed in the area of..........causing Flight Lieutenant......................to pass away instantly.

Therefore, in order to pay tribute to his merits and to bid a final farewell to the deceased, permission is requested to give a brief account of his life, as follows: -

Flight Lieutenant...............was born on...............,Buddhist Era............. at house number.............,Tambon.......,Amphoe..............,Province................,the.......th child of.............children born to Mr.................and Mrs...................He had a wife named................and.................. children together, ..........boys and.........girls.

Educational Qualifications Flight Lieutenant...........................completed secondary school..................from.................. School in Buddhist Era............

The Royally Bestowed Cremation Ceremony (Provincial)

Preparations - the same as the general cremation ceremony - the royally bestowed fire-casket received from the Royal Household Bureau, which is brought and placed on the table on the crematorium a short while before the time of the royally bestowed cremation

Procedure After the forsaken-cloth robe has been duly offered on the crematorium Chairperson of the ceremony — places the tray of apology-flowers for the corpse Master of ceremonies — unwraps the royally bestowed fire-casket, containing matches, incense and candles, and a sandalwood flower, then hands them to the chairperson Chairperson of the ceremony — pays respects toward the direction where His Majesty the King resides - takes the match, strikes it to light the sandalwood flower, places it beneath the coffin, together with the fragrant rakam-wood incense and candles as well - pays respect to the corpse - pays respects toward the same direction once more - descends from the crematorium Participants — take turns going up to place sandalwood flowers until all have finished Host — waits for the actual cremation

- graduated from the Armed Forces Academy Preparatory School in Buddhist Era...................... - was a cadet at the Air Force Academy, Class........, and upon graduating from the Air Force Academy was appointed to the rank of Acting Pilot Officer on.......................... Buddhist Era.............. - was granted the rank of Flying Officer on..................... Buddhist Era.............. - was granted the rank of Flight Lieutenant on.............. Buddhist Era..............

Official Positions and Special Duties - was a flying cadet, Class......., and upon graduating became a pilot attached to the unit stationed at..............................in Buddhist Era............................. - served as........................on..................Buddhist Era.................... - served as........................on..................Buddhist Era.................... - served as........................on..................Buddhist Era.................... (State only the important positions) The last position held before death was.................................... as of....................Buddhist Era.......................

Flight Lieutenant......................, while in service, carried out his official duties with diligence, dedication, and courage, truly worthy of a soldier's calling. Possessed of a generous, honest, and thoroughly upright disposition, he was held in the highest trust by commanding officers at every level, and was well loved by his fellow officers generally. When he came to meet with this accident and passed away so suddenly and unexpectedly on this occasion, it has brought the deepest sorrow and most profound grief

[continuing from a preceding page — the following comes] to the commanding officer, mother and father, children, spouse, and relatives and friends, as well as all close colleagues.

Flight Lieutenant .................. at the time of his/her death (that time) was still young in years. Had he/she not met with the accident that led to this death, he/she could have gone on to build great progress in life and flourish in official duties, becoming an important pillar of strength for the armed forces and the nation, bringing much further honor to the family lineage. But death is the ordinary law of life; when the time comes, no one can escape it.

Therefore, on this occasion, in honor of and as a final tribute to Flight Lieutenant ..........., we would like to invite all honored guests present to please rise and observe one minute of silent reflection. (Stand still for a moment, and say "Thank you.")

(From here, the reader turns to face the body and says:)

"Flight Lieutenant .............

Whatever wrong any of us here may have done against you, in body, speech, or mind, whether openly or behind your back, whether intentionally or not, may you please forgive that transgression toward everyone.

Furthermore, your commanding officers, mother and father, children, and relatives and friends have together performed merit-making for you in due traditional order, completely and in every respect. May the power of this dedicated merit, together with the power of all the goodness you accumulated while you were alive, combine as a supporting factor so that your spirit may abide in a fortunate realm, experience abundant happiness, and flourish ever more in the next existence."

Reading the eulogy

Sequence of actions (the reader): - Walk out and bow to the chairperson of the ceremony - Walk up onto the cremation platform (meru), bow to the body, then stand at the microphone - Bow to the chairperson, then read the royally-issued order (if there is one) - Read the expression of gratitude for the royal grace - Read the brief biography and the eulogy

Note: read following the sequence advised by the Bureau of the Royal Household - When finished, bow to the body, then turn and bow to the chairperson - Step down from the platform End of ceremony (Next, the chairperson of the ceremony offers the bangsukul cloth, the monks draw the cloth, and then the fire is lit or the royally-granted fire is offered.)

Rite of gathering the remains

Preparations: - One set of small gold ceremonial implements (khrueang thong noi) - Bangsukul cloth (customarily three lower-robe cloths, or according to the number of monks) - Invite three monks (in some places, one monk is used) - One bottle of Thai perfumed water - Jasmine flowers, silver coins, gold coins (for scattering onto the remains) - One urn, one lung basket, or one white cloth (about 2 meters) - Three tiered food containers (pinto)

- Flowers, incense and candles, and Thaidham offerings, according to the number of monks.

Practice: (When the appointed time arrives) Host — Light incense and candles from the small gold implements to pay respect to the remains. - Scatter jasmine flowers, silver coins, and gold coins onto the remains. - Sprinkle perfumed water onto the remains. - Offer the bangsukul cloth (lay the cloth over the end of the remains taken to represent the head); the monks draw the cloth (bangsukul for the dead), then the remains are turned head to foot. - Offer the bangsukul cloth again (using the same cloth); the monks draw the cloth (bangsukul for the living). - Select and gather the significant pieces of the remains into the urn. Officials — Wrap the remains and the ash (the cinders of the cremated body); the leftover portion is placed into the lung basket or wrapped in white cloth with the mouth tied shut. Host — Lift the urn and the basket and set them on the pavilion (where the three monks are sitting and waiting). - Present the tiered food containers and the Thaidham offerings to the monks; the monks give their blessing. - Pour the water of dedication and receive the blessing. - Take the urn of remains to keep at home, or proceed to enshrine it.

Note: - It may also be done in an abbreviated form, that is, after the monks draw the bangsukul cloth, the Thaidham offerings are presented right there on the cremation platform. - This rite of gathering the remains is traditionally called the "Rite of the Three Loads" (phithi sam hap): the load of clothing (lower robe and upper robe), the load of food (savory and sweet dishes offered to the monks), and the load of utensils (stove, pots, cups, bowls, and so on). Relatives help carry these loads and walk in procession around the cremation platform three times before the remains are gathered; this is called the "Rite of Walking the Three Loads."

Rite of scattering the ashes upon the water

Preparations: - The wrapped ashes or basket to be taken out for scattering - One stick of incense (or one may be distributed to each participant in the rite)

Practice: - Take the wrapped ashes or basket out by boat to a suitable distance from the shore (sea or river). (If it is an official government ceremony, the ashes may instead be carried by aircraft, flown out over the sea, and dropped into the sea.) - Light the incense, untie the wrapped ashes or open the basket, and make the aspiration: "The physical body of a person naturally breaks apart and dissolves — this is ordinary. But honor and goodness remain with the world forever. May your virtue and goodness bring you to abide in a fortunate realm, to encounter happiness, and to flourish exceedingly in the next existence." Then lower it into the water, releasing the incense stick along with it. End of ceremony.

Rite of enshrining the remains

Preparations: - A set of small gold ceremonial implements, or a flower vase, candlestick, and incense pot (using one stick of incense), with a supporting table set in front of the table holding the urn of remains - Perfumed water - Flowers (jasmine) - Sets of monk's robes, or lower robes (according to the number of monks) - Thaidham offerings (according to the number of monks) - A vessel for the water of dedication - The urn of remains to be enshrined (set on a table covered with white cloth) - Sacred thread, or a length of connecting cloth (running from the urn to the table where the cloth is offered)

Practice: Host — Open the urn, scatter jasmine flowers onto the remains, sprinkle with perfumed water. - Light the incense and candles of the small gold implements, or the incense and candles prepared for veneration. - Offer the bangsukul cloth (the monks draw the cloth). - Present the Thaidham offerings. - Pour the water of dedication and receive the blessing (when the monks give their blessing). - Close the urn — take the urn of remains and enshrine it in the stupa or the place prepared for it, sealing it properly. End of ceremony.

Rite of merit-making on the anniversary of death (7th, 50th, 100th day)

Preparations: Monks are invited — usually 5 or 9 monks (if held at home), and 4 or 10 monks (if held at the temple). - A tiered altar table with items of veneration (the same as for an ordinary merit-making rite) - The urn of remains or a photograph of the deceased, set on a separate table beside the altar table, or placed on whichever side is deemed suitable, but it must not be set higher than the altar table - Bangsukul cloth - Food offerings for the monks - Thaidham offerings (according to the number of monks) - A tray of offerings for the Buddha - A tray of offerings for the guardian spirit of the land (Phra Phum) - A tray of offerings for the deceased

Practice: (When the appointed time arrives) - Light incense and candles to pay homage to the Triple Gem; prostrate to the Buddha three times - Receive the precepts; listen to the monks chanting the Buddhist blessing - Make an offering to the tray for the Buddha - Present the food offerings to the monks - Make an offering to the tray for the guardian spirit of the land - Make an offering of rice to the deceased

- (Once the monks have finished the meal) Lay out the connecting cloth or sacred thread running from the urn or photograph. - Offer the bangsukul cloth (if there is one); the monks draw the cloth. - Present the Thaidham offerings. - Pour the water of dedication and receive the blessing. - Receive the sprinkling of blessed water. End of ceremony.

Note: - A simpler version of the rite may also be done, such as simply offering sangha-dana (general offerings to the monks). - In some families, the heirs of the deceased arrange for the merit-making on the anniversary of death to be held every year; in this case the arrangement and performance of the rite are the same as for the merit-making described above.

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Section 3

Auspicious Rites On the rites pertaining to auspicious ceremonies [decorative Thai ornamental border framing the text]

Rite of casting a Buddha image

(Full form)

Preparations: - Ceremonial fence-poles with tiered umbrellas and flags (ratchawat chattra thong) - Banana plants and sugarcane stalks - Sacred thread for encircling the ceremony area and connecting to the monks - The ritual mandala area, kept separate from the area where the mold is fired for pouring the metal - Various metals to be used for casting the image - Thaidham offerings - Implements for the monks' ceremony - Incense and candles in the specified quantity

Practice: (About two hours before the auspicious time for pouring the metal) Host — Light incense and candles to pay homage to the Triple Gem in the ceremonial pavilion Master of ceremonies — Invite the precepts Host — Light incense and candles to pay homage to the planetary deities Master of ceremonies — Recite the invocation gathering the deities ("Sagge kame..." etc.) - Invite the recitation of the protective chants (Paritta) Monks — Chant the Buddhist blessing Host — Light the victory candle and the auspicious candle (when the monks finish chanting the passage on taking refuge) Monks — Chant the Buddhist blessing, alternating with the astrologer's veneration of the planetary deities

(While the monks are chanting the protective verses for the nine planetary deities) Host — Light incense and candles equal in number to the strength (kamlang) of that particular planetary deity (as the time for pouring the metal draws near) Host — Light 40 candles and 40 sticks of incense at the table in front of the mold-firing kiln, making the aspiration that the image to be cast will be beautiful and possess great supernatural power, dispel suffering and danger, and bestow every kind of happiness (when the auspicious moment arrives) Host — Take one's place, holding the sacred thread whose other end is tied to the handle of the tongs the craftsman will use to grip the crucible for pouring the metal; join the palms in prayer, face the auspicious direction, while relatives and other participants also join their palms and hold the sacred thread Monks — Chant the verses of victory and auspiciousness: "So atthaladdho, sakkatva, natthime, yankinci, bhavatu sabb...." (once the pouring of the metal is complete) Host — Return to the ceremonial pavilion, present the Thaidham offerings, pour the water of dedication and receive the blessing (when the monks give their blessing) End of ceremony.

Note: 1. The event may also be arranged over two days: on the first day, the chanting of the Buddhist blessing for the nine planetary deities is completed in one session first (this is often arranged together with a Buddhabhiseka consecration chanting and meditators keeping vigil as well); the second day is the day of pouring the metal. 2. Once the Buddha image has been cast, if it is an image for a day-of-the-week deity, the host will often additionally arrange a rite for inserting items into the image. The details of this insertion are as follows:

Preparations: - A tiered altar table (in a set of 5, 7, or 9 Buddha images) together with items of veneration - Two pairs of flower vases - One gold candle and one silver candle (each weighing 6 baht by weight) - 5 sticks of incense - 5 trays of popped rice - 5 trays of flowers (each tray containing flowers of 9 colors) - Perfumed oil, cinnabar/haragun pigment, and anointing powder - 7 beeswax candles (each weighing 6 salueng, with 9-strand wicks) - 8 small incense sticks (Chinese-style incense) - One sheet of silver or gold weighing 1 baht, cut into a circle about 2 inches in diameter - An inscribing stylus (lek jarn) - Offerings for the spirits - Thaidham offerings - A vessel for the water of dedication

Practice (when the auspicious moment arrives): Host — Light incense and candles to pay homage to the Triple Gem, lighting the gold and silver candles in front of the Buddha image; light 5 candles of 6 salueng each, calling to mind the virtue of the Triple Gem and the virtue of one's mother and father, as well as all benefactors. - Light 2 more candles (ordinary candles) and set them beside the offerings for the spirits.

- Light 8 sticks of Chinese incense, plant them in the offerings for the spirits, then make one's wished-for aspiration. Presiding monk — Use the inscribing stylus to write the host's horoscope onto the metal sheet, together with the date, month, and year of birth, full name, and the names of the parents; when finished, anoint it with perfumed oil and cinnabar/haragun pigment, then bless the horoscope. - Use the inscribing stylus to inscribe a yantra beneath the base of the Buddha image. Monks — Chant the verses of victory and auspiciousness. Presiding monk — Insert the horoscope into the base of the Buddha image, and seal it with a metal plate and screws/nuts. - Anoint the front of the base of the image, and anoint the sealing plate. Host — Present the Thaidham offerings. Monks — Give the blessing (anumodana). Host — Pour the water of dedication — receive the blessing. End of ceremony.

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Rite of casting a Buddha image

(Abbreviated form)

Preparations: - A tiered altar table in a set of 5, 7, or 9 Buddha images, with items of veneration (the same as for an ordinary merit-making rite) - Thaidham offerings to present to the monks who will chant the Buddhist blessing

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- Auspicious-time altar table – offering to the deities (set up outside the ceremony tent) - Group-of-4 worship table (4 flower vases, 4 candlesticks, set on the same table outside the monks' ceremony tent, for worshipping the deities) - Presiding officiant's stand for the metal-pouring (in front of the furnace for casting the Buddha image) - Furnace for the Buddha-image mold, encircled by a sacred thread (sai sin) (the caster/founder is in charge of this) - Tiered food container (pinto) of food offerings

Procedure

(When the monks are ready, seated on their seats)

Presiding officiant of the ceremony - Lights incense and candles to worship the Triple Gem, prostrates before the Buddha 3 times - Receives the precepts - Listens to the monks chanting the Buddha's blessing - Lights the holy-water candle (when the monks' chanting reaches the "Asevana" verse) - Lights incense and candles at the auspicious-time altar – offering to the deities - Presents the offerings (Thai dhamma gifts) and the tiered food container (when the monks finish chanting, if the meal was not offered during the ceremony)

Monks - Give the blessing (anumodana) Presiding officiant - Pours the water (kruat nam) – receives the blessing - Lights the offerings at the group-of-4 worship table outside the ceremony tent, praying for the power of merit and the power of the deities to make the casting of the Buddha image succeed smoothly, beautifully, and auspiciously

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Monks - Sprinkle holy water on the Buddha-image mold, the craftsmen, and the ceremony participants Presiding officiant - Goes to stand on the platform, drops pieces of gold, silver, and nak (gold-silver-copper alloy) leaf/plate onto the long-handled spoon that the caster hands over, then holds the spoon handle together with the sacred thread that has been passed to him, and pours [the metal] into the crucible for casting the Buddha image, while relatives and ceremony participants also hold the sacred thread with palms pressed together (during this the monks chant the Chai Mongkhon verses until the pouring of the metal is finished)

Note - If a meal is also offered to the monks as part of the ceremony, then present the offerings (Thai dhamma gifts) and pour water to receive the blessing after the monks have finished eating

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The Buddhabhiseka (Buddha-Image Consecration) Ceremony

Preparations - 1 main/victory candle (thian chai), weighing 80 baht [a traditional weight unit] (108 wicks, as tall as the presiding officiant or the sponsor) - 1 auspicious candle (thian mongkhon), weighing 10 baht (wicks numbering more than the age of the presiding officiant or sponsor, as long as the circumference of the head of the presiding officiant or sponsor) - 2 Buddhabhiseka candles, weighing 32 baht each (56 wicks, about half the height of the main candle) - 9 navagraha [nine-planet] candles, weighing 2 baht each (9 wicks)

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- 2 candles for in front of the image for the Buddhabhiseka (same size and weight as the navagraha candles) - 2 candles for the group-worship table of the principal Buddha image (of moderate size, weighing about 5 baht each) - 3 fragrant incense sticks - 28 candles weighing 6 salueng each (9 wicks) - Small Chinese-style incense sticks for sticking into the offering trays, one for each item offered - 108 candles for worshipping the Triple Gem, weighing 2 salueng each - 108 incense sticks - 1 handful of khaa grass for sprinkling holy water - 7 betel leaves (for extinguishing the main candle, placed ready on a tray) - 1 set of anointing powder - Offering items - A cabinet to hold the main candle (windproof, so the main candle does not go out)

Procedure First day: As the auspicious time for lighting the main candle approaches (usually in the afternoon) Presiding monk - Anoints the main candle, the Buddhabhiseka candles, and the auspicious candle Sponsor - Lights the candle in front of the principal Buddha image, receives the precepts Presiding monk - Lights the main candle when the auspicious time arrives Monks - Chant the verse for lighting the main candle Master of ceremonies - Invites the monks to chant the Paritta Monks - Chant the Buddha's blessing Sponsor - Lights the auspicious candle and the navagraha candles (when the Namo verse is finished

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—right before beginning the Refuge (Sarana) verse) - Lights one incense stick of each kind continuously while the monks chant the Buddha's blessing, until 108 are lit - Lights the candles at the platform where the Buddhabhiseka chanting takes place (when the monks finish chanting the Buddha's blessing) - Lights both of the 2 Buddhabhiseka candles beside the main candle 4 monks - Continue chanting the Buddhabhiseka verses (they may take turns chanting in relays) until the candle is used up (approximately all night) Monk(s) sitting in meditation (nang prok) - Ascend to the dhamma seat, sit cross-legged in meditative recitation Second day (when ready) Sponsor - Extinguishes the main candle, using the 7 betel leaves prepared for that purpose Monks - Chant the verse for extinguishing the main candle End of ceremony

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[image: black-and-white photograph of two water-lily blossoms with leaves against a dark background; a decorative section-break image with no text]

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Floor Plan for Setting Up the Site

The Buddhabhiseka Ceremony in the Ubosot (Ordination Hall)

[diagram: a rectangular frame showing the floor plan of the ubosot, arranged from top to bottom, containing the following labeled boxes — the principal Buddha image / the group-worship table / 2 candles in front of the principal image (2 boxes marked with an X) / 1 auspicious candle / 9 navagraha candles (a row of 9 small boxes) / candlesticks and incense-pot for the 108 lights worshipping the Triple Gem / meditating monks (nang prok) (3 boxes arranged left-center-right) / a table spread with white cloth, holding the Buddha image or the metal to be used for casting, other sacred amulets and talismans entering the ceremony, bordered by ceremonial flag-poles and banners and encircled with the sacred thread / meditating monks (3 more boxes) / the main candle with its protective cabinet (marked with an X) / 2 dragon jars containing water, each with a Buddhabhiseka candle stuck in a candlestick standing in the water / a table for incense, candles, and flowers / the dhamma-scripture cabinet / the platform for Buddhabhiseka chanting — along the left side of the diagram runs a vertical label reading "platform for chanting the Buddha's blessing"]

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The Eye-Opening Ceremony (Phithi Boek Phra Net)

Preparations - Cotton wool scented with fragrant smoke - Holy water (blessed by the monks) - Anointing powder

Procedure Presiding officiant of the ceremony - Lights incense and candles to worship the Triple Gem, prostrates 3 times Master of ceremonies - Invites the precepts - receives the precepts Presiding monk - Performs the eye-opening rite, following these steps: - Recites the first verse as follows: Buddho lokaṃ vidūkaraṇaṃ arahaṃ buddho buddhassa lokavidū [a Pali formula praising the Buddha as "the one who makes the world understood, the Worthy One, the Buddha, knower of the world"] - Uses the fragrant-smoke-scented cotton wool, or cotton wool dipped in holy water, to wipe from the inner to the outer corner of the Buddha image's eye - Recites the second verse as follows: Sahassasīsepi ce poso sīse sīse sataṃmukhā mukhe mukhe sataṃjivhā jīvakappo mahiddhiko na sakkoti ca vaṇṇetuṃ nissesaṃ satthuno guṇanti cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi [a Pali verse: even a person with a thousand heads, each with a hundred mouths, each mouth with a hundred tongues, living for an aeon and possessed of great power, could not fully describe the Teacher's virtues — "the eye has arisen, knowledge has arisen, wisdom has arisen, insight has arisen, light has arisen"] - Performs the anointing of the celestial cloth (pha thip) at 3 points (at the first anointing, the monks chant the Chai Mongkhon verses)

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- Recites the verse: Paṭimāya buddho iddhiṛddhi buddha nimittattaṃ uppannaṃ hotu ma a u u a ma [a Pali formula invoking the arising of the Buddha's miraculous power as a sign within the image] - If anointing at 5 points, continue reciting: Namo buddhāya, then continue with the following verse: Sahassanetto devindo dibbacakkhuṃ visodhayi pāpagarahī ayaṃ pālo ājīvaṃ parisodhayi sahassanetto devindo dibbacakkhuṃ visodhayi dhammagaruko ayaṃ pālo nisinno sāsane rato sahassanetto devindo devarajjasirīdharo taṅkhaṇena āgantvā cakkhupālaṃ upāgami sahassanetto devindo devarajjasirīdharo saṅkhipitvāna taṃ maggaṃ khippaṃ sāvatthimāgami [a Pali verse invoking the thousand-eyed lord of the gods to purify the divine eye] End of ceremony

Note: The above eye-opening ceremony for the Buddha image is one of many traditions that learned elders of old have followed. If other words of good and fitting meaning are used, these too may be considered acceptable, but it is more fitting that they be words that directly praise the virtues of the Buddha.

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The Foundation-Stone-Laying Ceremony

Preparations (In addition to the monks' rite and the offerings) - Foundation-stone tablet(s) (with the auspicious horoscope already inscribed), 1 or 2 tablets - 9 kinds of auspicious wood - A hammer for driving in the auspicious wood [pegs] - Brick, silver, gold, and nak plates, 3 of each (9 plates total) - 1 set of anointing powder - 3 sheets of gold leaf for covering the foundation stone, together with gilding adhesive - A sufficient amount of consecrated sand - A sufficient amount of holy water - A sufficient amount of mixed mortar, with 1 trowel - A sufficient amount of puffed rice and flowers - A sufficient number of silver and gold coins/medallions - 1 box of gemstones (9 colors)

Procedure Monks - Apply gold leaf to the foundation-stone tablet, sprinkle it with holy water, and scatter consecrated sand into the foundation-stone pit Presiding officiant of the ceremony - Goes to the foundation-stone pit, anoints the foundation-stone tablet - Anoints the brick, silver, gold, and nak plates, and the auspicious wood - Stands or sits facing the direction that is auspicious for the day the ceremony is held (see Appendix A)

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- Receives the hammer for driving in the auspicious wood (see Appendix B); the monks chant the Chai Mongkhon verses, the band plays the Maha Rerk (Great Auspicious) tune, the brahmin priest blows the conch shell and shakes the hand-drum, the gong is struck (if available) - Receives the trowel of mortar prepared by the master of ceremonies, and drops it onto the auspicious wood pegs until all 9 posts are done - Receives the brick, silver, gold, and nak plates, then arranges them in a circular pattern according to the master of ceremonies' instructions (see Appendix C) - Receives the trowel of mortar prepared by the master of ceremonies, and drops it onto the brick, silver, gold, and nak plates until every plate is done - Receives the foundation-stone tablet, places it on top of the brick, silver, gold, and nak plates so that it sits exactly at the center - Places the gemstone box at the head of the foundation-stone tablet - Scatters puffed rice and flowers onto the foundation-stone tablet as appropriate Ceremony participants - Scatter puffed rice and flowers into the foundation-stone pit until it is full End of ceremony

Note: Sometimes the monks are the ones who anoint and apply gold leaf to the foundation-stone tablet, the brick, silver, gold, and nak plates, and the auspicious wood before the monks' rite begins

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Appendix A.

The Auspicious Direction of Each Day

[table] Day of the ceremony | Auspicious direction Sunday | South Monday | Southwest Tuesday | West Wednesday | Northwest Thursday | Northeast Friday | Southeast Saturday | North Wednesday (night) | East

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Appendix B.

Driving In the 9 Kinds of Auspicious Wood [Pegs] Eastern Direction

[diagram: a rectangular frame headed "Chaiphruek" (Cassia fistula, the tree of victory), containing boxes numbered 1-9 connected by arrows showing the sequence, each box labeled with the name of an auspicious tree: Khanun/jackfruit (9), Ratchaphruek/golden shower tree (8), Kankrao (7), Phayung/Siamese rosewood (1), Songbadan (6), Sak/teak (5), Thonglang/coral tree (3), Phaisisuk/a lucky bamboo (4), and an unlabeled center-top box (2) — arrows run from box 2 to box 3 (Thonglang), to box 4 (Phaisisuk), to box 5 (Sak), to box 6 (Songbadan), to box 7 (Kankrao), to box 8 (Ratchaphruek), to box 9 (Khanun), and from box 1 (Phayung) to box 8 (Ratchaphruek)]

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Appendix C.

Placing the 9 Plates of Brick, Silver, Gold, and Nak Eastern Direction

Eastern Direction

[diagram: a circle with 8 rectangular boxes arranged around its circumference, connected by clockwise arrows, and 1 rectangular box at the center (9 boxes in all). Each box is labeled with the name of a metal/material (gold, silver, nak) and a sequence number 1-9. The center box reads "1, gold"; the surrounding boxes bear labels such as "nak, 3", "silver, 2", "4, silver", "6, nak", "9, ..." [illegible], arranged clockwise]

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Ceremony for Erecting the Spirit House (San Phra Phum)

Preparation

- Determine an auspicious time - Prepare the site (1 wa wide by 1 wa long, 9 inches high) - 1 spirit house - 1 set of jaovet (deity effigy plaques) - 1 set each of male and female dolls - 1 set each of elephant and horse figurines - 1 pair of vases with flowers - 1 pair of candle holders with candles - 1 incense burner - 3 sheets of gold leaf, together with 1 head of garlic for applying the gold leaf - 1 tray of anointing powder - 1 piece of silk cloth - 1 bowl of holy water - 1 bowl of consecrated sand - Incense - An altar table with a Buddha image and items of veneration, set up at the ceremony site - A table for offerings to the deities, covered with white cloth, 1 set, in sufficient quantity

The offerings to the deities are as follows:

- 1 pair of rice-offering trays (bai sri pak cham)

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- 2 boiled eggs, shelled (skewered atop the bai sri) - 1 pig's head, or a whole pig laid on banana leaf - 1 boiled chicken - 1 boiled duck - 1 snakehead fish (prepared pae sa-style) - 1 young coconut, husk sliced open - 1 bunch of ripe nam wa bananas - 1 portion each of red and white boiled sweets - 1 portion of seasonal fruits (several kinds together, unpeeled) - 1 plate of cooked rice - 1 glass of drinking water

Procedure

(When the auspicious time arrives)

Officiant - Inscribes the yantra on the jaovet - Anoints the jaovet - Anoints the male and female dolls, and the elephant and horse figures - Inscribes the yantra, anoints, and applies gold leaf to the post of the spirit house, and inscribes the yantra on the inner wall of the spirit house Host - Lights incense and candles to venerate the Triple Gem at the altar table (set up at the ceremony site), and prays for auspiciousness Officiant - Scatters consecrated sand and sprinkles holy water into the post-hole of the spirit house Workmen - Raise the post and set the spirit house in place (fixing the post firmly)

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Officiant - Places the jaovet together with the various dolls inside the spirit house - Invites the deity to ascend into the spirit house Host - Ties colored silk cloth to the post of the spirit house - Lights incense and candles at the offering table, presents the offerings to the deity, then prays for peace and happiness and asks for the deity's protective power Officiant - Recites the words offering to the deity End of ceremony

Note

- The host prepares 2 pieces of white cloth — one 3 meters long, one 2.5 meters long — together with 1 stick of black chalk and 9 baht as a fee to honor the teacher, given to the officiant - The vase of flowers, candle holder, and incense burner used at the offering table are, once the ceremony ends, thereafter kept set up as the permanent offering to the spirit house - If monks are invited to take part, the monks will scatter the consecrated sand, sprinkle holy water, and extend loving-kindness - In erecting a spirit house, since the household head wishes it to help protect and watch over the family, the shrine should be set facing a direction suitable to the rank and status of the household head - The shrine should not be placed where a tree's shade or a house's shadow falls upon it, nor should it be set where branches overhang it (except in certain cases)

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Words for Inviting the Deity to Ascend to the Shrine

[Pali verse of invocation and homage to the devas, calling on them to rejoice in the merit made, to dwell within this hall, and to ever protect and grant well-being]

I offer the highest reverence to all the devas, and bow with respect. Today the host, together with relatives, friends, and household, has built this shrine and this measure of meritorious offering, in order to dedicate it as a gift to the devas.

May all the earth-deities be pleased to dwell in this splendid and finely-wrought shrine, and find it a place of comfort and delight.

Please watch over and protect all of us — the host who built the shrine, and every member of the household — so that we may meet only with good fortune and happiness and well-being, for a long time to come.

Words of Offering to the Deities

Homage to the Blessed One, the Worthy One, the Perfectly Self-Awakened One (3 times)

[Pali verse invoking the devas dwelling in the heavens, in the realms of sense-desire and of form, on mountain peaks and cliffs, in the sky, in celestial mansions; on islands, in kingdoms, in villages, in dense groves and forests, in houses and fields — the earth-bound devas, in water, on land, in difficult terrain, the yakkhas, gandhabbas —]

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[Pali continued: — who abide nearby, hear these good words of mine; good beings, hear them. It is now the time to make this petition — may the venerable ones grant this, may the venerable ones grant this, may the venerable ones grant this.]

I pay homage to the Blessed Lord, the Perfectly Self-Awakened Buddha, who possesses the virtue of purity, the virtue of wisdom, and the virtue of great compassion, teacher of devas and human beings, together with the Dhamma and the Sangha, who are the auspicious ones of this world.

As today is an auspicious and blessed occasion, the host has undertaken the building of a beautiful and finely-wrought dwelling to offer to the earth deity residing in this place and area. So, on this auspicious occasion, having prepared the offerings as a gift to the devas, the host now invites all the deities — the Great Guardian Deity of Siam, the City Guardian Spirit, the Ruling Guardian Spirit, the City Pillar Spirit, the Land Guardian Spirit — together with all the devas dwelling throughout the realm, the mountains, the earth, the rivers, and the sky everywhere — to please come and receive the offerings prepared and presented here.

By the power and glory of the virtue of the Triple Gem, the great blessing of devas and human beings, and by the power of the merit the host has accumulated, may all the devas named herein watch over, protect, and bestow victory upon (state the host's given name and surname) together with the household, granting happiness and contentment, and may they meet with every manner of good fortune for all time.

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Ceremony of Worshipping the Earth Deity (Phra Phum)

Preparation

- 1 set of savory and sweet food (like a set offered to the Buddha) - Offerings (as appropriate) - Flowers, incense, candles (as for worshipping the Buddha, except only 1 incense stick is used)

Procedure

- Set up a table covered with white cloth in front of the shrine, in a clean, suitable spot on the property, to hold the food offering (or place the offering on the shrine itself, if there is enough room) - Light the incense and candles - Press the palms together and recite the words of offering: "Iminā sodhakena bhojanena bhummadeva pūjemi" — I offer this food together with water to the earth deity (if offering only flowers and candles, with no food, recite instead: "Iminā sakkārena bhummadeva pūjemi" — I offer this act of veneration to the earth deity) - Take leave of the offering to the earth deity (once the incense has burned down), as follows: "Imaṃ sesaṃ maṅgalaṃ yācāmi" — I ask for this remaining portion as a blessing (the offering may then be gathered up and put away)

Note

- The words of offering given here are only one approach; the one making the offering may use other words referring to the earth deity, as they see fit - Offering with items of veneration may be performed on any occasion (if the Buddha is also being worshipped, this should be done after the worship of the Buddha is complete)

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Ceremony of Taking the Oath of Allegiance

to the Regimental Colours (Chai Chalermphon)

Preparation

- Invite 10 monks holding ecclesiastical rank to chant the paritta (ceremonial fans are used, since this is a state ceremony) - An altar table with items of veneration - The national flag and the Royal Portrait - Refreshments for the monks, and 10 sets of monastic gifts (thai tham) - 2 rolls of sacred thread (1 roll for tying around the staff of the regimental colours, 1 roll for the monks' chanting of the paritta)

Procedure

Once the party bearing the regimental colours has taken its place in the ceremonial pavilion

Ecclesiastical affairs officer - Ties the sacred thread to the flagstaff, letting it hang appropriately beneath the flag's cloth - Invites the presiding officer to light incense and candles in veneration of the Triple Gem (when the commander of the composite unit gives the order to remove headgear) - Requests and administers the precepts - Requests the chanting of the paritta Monks - Chant the paritta according to the prescribed texts, as follows: Namo (3 times), the Three Refuges, the 8 verses of Namo (end) Presiding officer - Lights the candle for the holy water; the monks begin the verse "Itipi so... svākkhāto supaṭipanno... lokassāti, dukkhappattā..." [the beginning of the traditional recollection of the virtues of the Buddha, Dhamma and Sangha; the chant continues on the following page]

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[Pali continued: — the devas who have come; may all blessings be...may they have...] (the closing lines of the paritta chant)

Ecclesiastical affairs officer - Arranges the monastic gifts; invites the presiding officer and senior officers to present the four requisites and monastic gifts Monks - Give the anumodana blessing, etc. (Sabbītiyo once, followed by "Bhavatu sabbamaṅgalaṃ...bhavantu te") Presiding officer - Pours the water of dedication and receives the blessing Ecclesiastical affairs officer - Removes the sacred thread from the staff of the regimental colours - Invites the presiding monk up onto the platform to sprinkle holy water on the composite unit, as the unit marches past the ceremonial pavilion in review, until every column has passed - Brings the car around to the front of the ceremonial pavilion to receive the monks and take them back (once the composite unit has returned to its position, the ceremonial flag is lowered and the music ends) End of ceremony

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Ceremony of Raising the Cho Fa (Roof Finial)

Preparation

(In addition to the monastic ceremony items) - A bowl of holy water together with 1 bundle of cogon grass - 1 tray of anointing powder - 3 sheets of gold leaf - 1 piece of pink cloth (or as desired)

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- 1 garland with 2 tails - 1 roll of sacred thread

Procedure

(When the appointed time arrives)

The presiding officer - Lights incense and candles to venerate the Triple Gem, prostrates before the Buddha image 3 times - Receives the precepts Officiant - Invites the monks to sprinkle holy water on the cho fa, then ties the sacred thread to it Presiding officer - Listens to the report (delivered by the temple's representative) - Leaves the ceremonial pavilion for the platform where the cho fa stands (once invited) - Anoints the cho fa (at its base) - Applies 3 sheets of gold leaf (at its base) - Ties on the 1 piece of pink cloth (at the middle or curved part of the cho fa, tied so the ends hang loose, or tied in a bow) - Hangs the 2-tailed garland on it (at the point where it is hung, so that it will not slip off) - Holds the sacred thread in order to raise the cho fa, paying it out gradually as the cho fa rises, until it reaches its final resting place (during this the monks chant the verses of victory and blessing, while the music plays the "Maha Roek" tune) - Returns to the ceremonial pavilion

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- Present the four requisites and monastic gifts to the monks - Pour the water of dedication and receive the blessing End of ceremony

Note

- In some cases a brief chanting of the paritta is held before the ceremony of raising the cho fa is carried out

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Ceremony of Raising the Principal Post (Sao Ek)

Preparation

- An altar table (grouped in 5, 7, or 9 items) with items of veneration - 1 set of monastic gifts to offer the monks (in case monks are invited to take part in the ceremony) - Items for the auspicious-time offering or offering to the deities (as appropriate) - 3 leaves each of silver, gold, and rose-gold foil - 9 coins each of gold and silver, and 9 ten-baht coins - 1 small bowl of consecrated sand - 1 bowl of holy water with 1 bundle of cogon grass - 1 roll of sacred thread - 1 tray of anointing powder - 3 sheets of gold leaf - 3-colored silk cloth to wrap the post, or 1 checked cotton cloth (pha khao ma) - 1 banana shoot and 1 sugarcane shoot, each - 9 kinds of auspicious wood

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- 1 sheet each of silver, gold, and rose-gold foil - 1 bowl of puffed rice and flowers

Procedure

(Shortly before the auspicious time, the sacred thread is laid out starting from the altar table to the offering table for the deities, circling clockwise around the site, and leading in to the principal post)

Host - Lights incense and candles at the altar table, makes a wish in an auspicious direction, for good fortune - Lights incense and candles at the offering table, venerating the deities for their protection Officiant - Recites the words of offering to the deities Presiding monk - Sprinkles holy water and scatters consecrated sand into the post-hole of the principal post, and sprinkles holy water on the workmen (in case monks are invited to take part in the ceremony) Host - Drives the 9 kinds of auspicious wood into the post-hole - Places the sheets of silver, gold, and rose-gold into the post-hole - Places the leaves of silver, gold, and rose-gold, and the silver and gold coins, at the bottom of the post-hole - Anoints and applies gold leaf to the principal post (in some cases the host has the monks do this) - Ties the banana shoot, sugarcane shoot, and the 3-colored silk cloth onto the principal post - Holds the sacred thread together with the relatives and friends taking part in the ceremony

When the auspicious time arrives

Workmen - Raise the principal post until it stands properly in place (the monks chant

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verses of victory and blessing) Host - Scatters puffed rice and flowers into the post-hole of the principal post, together with the participants End of ceremony

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Ceremony of Merit-Making for Moving into a New House

Preparation

- A place of worship (a shelf altar or altar table, grouped in 5, 7, or 9 items) - 1 Buddha image for the household - 1 pair of flower vases, 1 pair of candle holders, and 1 incense burner (3 incense sticks, 2 candles) - Containers holding money, gold, uncooked rice, and water (arranged pleasingly) - Items for the monastic ceremony and other merit-making items (as for ordinary merit-making occasions) - An offering set for the Land Guardian Spirit (placed on a table covered with white cloth in front of the house, in a suitable spot) - Consecrated sand - Puffed rice and flowers

Procedure

(When the auspicious time arrives)

Householder - Carries in the Buddha image (facing it toward the interior of the house), walking into the house in a composed manner, reflecting on the virtues of the Triple Gem for auspiciousness, followed by close family members carrying the items of veneration and the containers of money, gold, uncooked rice, and water

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- Invite the Buddha image onto the shelf or the offering table, and place vessels of money, gold, rice, and water beside the offering table. - Light incense and candles to venerate the Buddha, wish for happiness in life, then prostrate three times. - Invite the precepts. - The presiding monk gives the precepts. - Invite the Paritta chanting. - The monks chant the Buddhist blessing. - Light the holy-water candle when the monks reach the passage beginning "Asevana..." - Offer the meal to the monks (once the monks have finished chanting the blessing). - Light incense and candles to venerate the guardian spirit of the land (Phra Phum), praying for protection from danger and lasting good fortune (once the incense has burned down, the guardian spirit may be taken leave of). - Offer the requisites (once the monks have finished eating). - Pour the libation water and receive the blessing. Presiding monk - sprinkles holy water (the monks chant the verses of victory and blessing). - Anoints the house door, the room doors, and the bedroom door. - Scatters consecrated sand, popped rice, and flowers around the house. Note: If this is an abbreviated house-warming ceremony, proceed as follows:-

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Homeowner - carries the household Buddha image and walks into the house. - Invites the Buddha image onto the shelf or the prepared offering table. - Sets out the offering items. - Lights incense and candles to venerate the Buddha, wishes for good fortune, then prostrates three times. - Venerates the guardian spirit of the land (Phra Phum). - Brings other belongings into the house at convenience (a monk may also be invited to sprinkle holy water and scatter consecrated sand, if desired).

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Ceremony for Raising the Signboard

(for a shop building)

Preparations

- The signboard with the name already written (set beside the offering table). - One bowl of sacred anointing powder. - Three sheets of gold leaf, with beeswax or garlic paste for applying the gold. - One stick of black chalk (for inscribing the yantra). - One roll of sacred thread (sai sin). - The offering table with offering items. - Invite nine monks (if there is to be a blessing-chanting ceremony).

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Procedure (if there is a blessing-chanting ceremony) Host - lights incense and candles to venerate the Triple Gem, prostrates three times. - Invites the precepts. - The presiding monk gives the precepts. - Invites the Paritta chanting. - The monks chant the Buddhist blessing.

When the auspicious moment arrives Presiding monk - sprinkles holy water on the signboard, anoints it, applies gold leaf, inscribes the yantra, and ties the sacred thread onto the signboard. Host - raises the signboard and installs it on the building; participants hold the sacred thread. Monks - chant the verses of victory and blessing (music plays the "Mahareuk" auspicious tune). Host - offers the meal to the monks (the monks finish eating). - Offers the requisites together with relatives and friends. - Pours the libation water and receives the blessing. Presiding monk - sprinkles holy water on the host and the participants. The ceremony is complete.

Note

- If there is no blessing-chanting ceremony, one monk may be invited, or a presiding person who is not a monk may be invited, to perform the signboard-raising following the steps above.

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Ceremony for Unveiling a Building or Site Sign

Preparations

- Offering table with offering items (in a set of 5, 7, or 9). - One bowl of sacred anointing powder. - Three sheets of gold leaf, with beeswax or garlic paste for applying the gold. - A cloth covering the sign, fitted with a pull-cord or push-button. - Beverages. - Requisites to offer the monks. - A meal (if there is a merit-making meal for the monks).

Procedure

Form 1: The monks give the precepts only (when the appointed time arrives) Presiding officiant - lights incense and candles to venerate the Triple Gem, prostrates three times. - Invites the precepts. - The presiding monk gives the precepts. Host - delivers the report speech and invites the presiding officiant to unveil the sign. Presiding officiant - presses the button or pulls the cloth to unveil the sign. Monks - chant the verses of victory and blessing (music plays the "Mahareuk" tune, if available). - Sprinkle holy water. - Anoint the sign. Presiding officiant - offers the requisites to the monks. - Pours the libation water and receives the blessing.

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Monks - sprinkle holy water. The ceremony is complete.

Form 2: The monks chant the blessing and take their meal Presiding officiant - lights incense and candles to venerate the Triple Gem, prostrates three times. - Invites the precepts. - The presiding monk gives the precepts. - Invites the Paritta chanting. - The monks chant the Buddhist blessing. - Offers the meal to the monks (the monks finish eating). - Offers the requisites. - Pours the libation water and receives the blessing. Host - delivers the report speech and invites the presiding officiant to unveil the sign. Presiding officiant - presses the button or pulls the cloth to unveil the sign. Monks - chant the verses of victory and blessing (music plays the "Mahareuk" tune). - Sprinkle holy water. - Anoint the sign. The ceremony is complete.

Form 3: The monks chant the blessing, taking their meal afterward Presiding officiant - lights incense and candles to venerate the Triple Gem, prostrates three times. - Invites the precepts. - The presiding monk gives the precepts. - Invites the Paritta chanting. - The monks chant the Buddhist blessing.

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Host - delivers the report speech and invites the presiding officiant to unveil the sign. Presiding officiant - presses the button or pulls the cloth to unveil the sign. Monks - chant the verses of victory and blessing (music plays the "Mahareuk" tune). - The presiding monk sprinkles holy water. - Anoints the sign. Presiding officiant - offers the meal to the monks (the monks finish eating). - Offers the requisites. - Pours the libation water and receives the blessing. Monks - the presiding monk sprinkles holy water. The ceremony is complete.

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Ceremony for Opening a Training Course

Preparations

- One set of offering table with offering items, the national flag, and a royal portrait. - The report speech and the reply speech.

Procedure

When the appointed time arrives Presiding officiant - enters the ceremonial room. The one responsible for the ceremony - calls for the salute of respect. Participants - pay respect, then stand at attention.

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Presiding officiant - lights incense and candles to venerate the Triple Gem - prostrates three times. - Salutes the national flag and pays respect to the royal portrait. - Stands at the designated place. Participants - press their palms together while the presiding officiant lights incense and candles and prostrates, and sit when the officiant stands at the designated place. The one responsible for the training course - delivers the report speech. Presiding officiant - replies and declares the training course open (the "Mahareuk" tune is played). Participants - stand at attention. Presiding officiant - prostrates to the Buddha, salutes the national flag, and pays respect to the royal portrait (when the Mahareuk tune ends). Participants - stand at attention with palms pressed together while the officiant prostrates, and remain standing at attention until the officiant leaves the ceremonial room. The ceremony is complete.

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Ceremony for Closing a Training Course

Preparations

- One set of offering table with offering items, the national flag, and a royal portrait. - The report speech and the closing address. - Certificates.

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Procedure When the appointed time arrives Presiding officiant - enters the ceremonial room. The one responsible for the ceremony - calls for the salute of respect. Presiding officiant - lights incense and candles to venerate the Triple Gem - prostrates three times. - Salutes the national flag and pays respect to the royal portrait. - Stands at the designated place. Participants - press their palms together while the presiding officiant lights incense and candles and prostrates, and sit while the officiant stands at the designated place. The one responsible for the training course - delivers the report speech. Presiding officiant - distributes the certificates. - Gives a closing address, then declares the training course closed (the "Mahareuk" tune is played). Participants - stand at attention. Presiding officiant - prostrates to the Buddha, salutes the national flag, and pays respect to the royal portrait (when the Mahareuk tune ends). Participants - stand at attention with palms pressed together in a composed manner while the officiant prostrates, until the officiant leaves the ceremonial room. The ceremony is complete.

Note: Once the ceremony is complete, participants may also offer their congratulations to those who have completed the training course.

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Ceremony for the First Hair-Shaving ("Fire-Hair" Rite)

Preparations

(Invite 5 or 9 monks) - Offering table with offering items, as for a general merit-making occasion. - One tray (containing 1 lotus leaf, 1 pair of scissors, 1 small gold-colored knife and 1 small silver-colored knife, thread for tying the child's wrist, and 1 bowl of anointing powder), placed beside the holy-water bowl, encircled with the sacred thread. - Beverages, food, and requisites to offer the monks. - One libation-water vessel.

Procedure

(When the appointed time arrives) Host - lights incense and candles to venerate the Triple Gem, prostrates three times. - Invites and receives the precepts. - Invites the Paritta chanting, listens to the monks chant the Buddhist blessing. - Lights the holy-water candle (when the monks reach the passage beginning "Asevana..."). - Brings the child into the circle of sacred thread (when the chanting reaches the passage "Mahakaruniko...", shortly before the auspicious moment). Presiding monk - (when the auspicious moment arrives) sprinkles holy water on the child's head, dips the scissors into the holy-water bowl, then cuts or trims the ends of the hair as a token gesture (at that moment the monks chant the verses of victory and blessing).

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- Anoints the forehead and ties the child's wrist (if the child is a girl, the guardian performs this in her stead; the presiding monk will only sprinkle holy water). Host - (when the monks finish chanting the blessing) brings the child out of the circle of sacred thread, so that elder relatives, parents, and other respected persons may cut the child's hair as a token gesture, touching the child's head with the gold and silver knives as if shaving the hair. - Ties the wrist and blesses the child. - Offers the requisites (once the monks finish eating). Monks - give the anumodana (blessing of appreciation). Host - pours the libation water and receives the blessing. - Receives the sprinkling of holy water. The ceremony is complete.

Note

- The hair that has been shaved or cut should be placed on a lotus leaf and set afloat on water as deemed appropriate.

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Ceremony for Shaving the Topknot (Jook)

Preparations

(Invite 5 or 9 monks, as desired) - Offering table with offering items (as for a general merit-making occasion). - A tray holding a lotus leaf, with a razor and scissors.

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- Thread for tying the wrist, anointing powder. - Beverages, food to offer the monks. - Requisites.

Procedure (before the monastic ceremony begins) - Shave the child's hair clean, leaving only the topknot. - Divide the topknot into 3 locks, decorated as appropriate. - Dress the child in new clothing. (When the time for the monastic ceremony arrives) Host - brings the child into the circle of sacred thread, extending the thread to the child's topknot. - Invites and receives the precepts. - Invites the Paritta chanting, listens to the monks chant the blessing. - Lights the holy-water candle (when the monks reach the passage beginning "Asevana..."). Presiding monk - sprinkles holy water on the child's topknot (when the monks reach the passage "Jayanto..."), then uses the scissors to trim one lock of the child's topknot. Host - brings the child outside to sit at the prepared place (when the monks finish chanting the blessing). - An elder of the family cuts one lock of the topknot, and the child's father cuts one lock, then shaves the head completely clean. - Pours water over the child (mixed with holy water); the most senior person pours first, then the others pour in turn until finished.

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- Applies powder, dresses, anoints the forehead, and ties the child's wrist. - Offers the meal to the monks (the monks finish eating). - Offers the four requisites (dhamma-gifts); the child receives them with his or her own hands. Monks - give the anumodana (blessing of appreciation). Host - pours the libation water, receives the blessing, and receives the sprinkling of holy water. The ceremony is complete.

Note

- The cut lock of hair should be placed on a lotus leaf and set afloat on water as deemed appropriate.

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Auspicious Wedding Rites

Engagement Ceremony

Preparations

The betrothal trays (khan mak) consist of: - Tray 1: contains 8 pairs of areca nuts (stems painted with red lac dye), 8 rows of betel leaves, 8 leaves per row (stems painted with red lac dye); the betel leaves are arranged around the tray with the leaf tips pointing toward the rim, and the areca-nut tray is placed in the center (some manuals say any number of areca nuts and betel leaves may be used, provided they are in pairs). - Tray 2: contains 8 handfuls of rice vermicelli (khanom jeen) and 8 wrapped fish-curry parcels (haw mok) (some manuals say this tray need not be prepared). - Tray 3: contains 7 rak flowers, 7 everlasting (bandum-mai-roo-roi) flowers, 7 marigold flowers, and 3 sprigs each of silver-leaf and gold-leaf plants,

1 bag of unhusked rice, 1 bag of mung beans, 1 bag of black sesame (small bags, of a fitting size), and the engagement gold ring, placed on top of these; cover the mouth of the tray with pink or red cloth.

Procedure - The senior man of the groom's side (the go-between elder) walks in front (when leading the procession to the engagement); next comes the person carrying the betel-nut tray, the groom, and other relatives. - (Bride's side) arranges people to welcome and receive the betel-nut tray and set it down in the designated place (the child who welcomes the betel-nut tray is usually a girl about 7-8 years old). - The elders of both sides sit around the betel-nut tray. - The senior man of the groom's side speaks the words asking for the engagement, for example: "I have learned that you..., child of..., have fallen in love with..., daughter of..., and that the two of you wish to build a household and life together according to good tradition. Therefore today is held to be an auspicious day, a good hour and season, so I wish to ask for [her] hand and to engage you to.... Please consider this, so that the two may be joined in mutual love and desire as one piece of gold." - The senior woman of the bride's side answers, for example: "I am extremely pleased that you have honored us by coming to ask according to tradition, so I welcome you wholeheartedly and with great joy. May this auspicious day be a good omen for the love of the two of them forever." - The senior man of the groom's side hands the betel-nut tray to the senior woman of the bride's side.

- The senior woman of the bride's side opens the betel-nut tray and inspects it, while speaking auspicious words, such as: "Everything here is beautiful and finely made -- gold gleaming in many forms, silver piled up in abundance -- surely this will bring happiness and freshness for an eternity, etc." - The elders of both sides together scatter auspicious items (beans, sesame, popped rice, flowers) onto the engagement gifts, while speaking auspicious words, such as: "May this money and gold grow and flourish just as the beans and sesame sown in a single field or garden." (After the ceremony, the beans and sesame are taken and scattered in a garden or other suitable place.) - The bride's side brings the bride out, and she pays respect (wai) to all the elders of the groom's side one by one, then sits in the designated place.

When the Auspicious Time Arrives - The senior woman of the bride's side gives the engagement ring to the groom, for him to place on the bride's finger next. - The groom and bride go and prostrate to the elders of both sides (a single prostration with hands raised). - The bride's side distributes party favors and serves light refreshments to the guests (if any). The ceremony is complete.

Note - In some cases the event is merely a visit to propose, with the engagement gifts only brought to perform the engagement rite on the wedding day itself; this is a matter for agreement. - In some manuals, holy water is sprinkled and the engagement gifts are anointed [with sacred powder] before the ring is put on as well.

Rite of Carrying the Betel-Nut Trays Preparation - 4 principal betel-nut trays, consisting of: 2 trays of areca nut and betel leaf (8 pairs of areca nut, 8 rows of betel leaf), 2 trays of rice-noodle-and-areca-nut parcels (each tray with 8 bundles of rice noodles, 8 wrapped parcels of areca nut). - 1 tray for the bride-price money (if there was no prior engagement).

Procedure (When the auspicious hour arrives) - The senior man of the groom's side leads the procession, followed by: people carrying 2 banana plants (2 people), people carrying 2 sugarcane stalks (2 people), 4 people carrying the betel-nut trays, 1 person carrying the bride-price tray, the groom, 2 people carrying bottles of liquor, 1 person carrying cloth for paying respect to the spirits (6 sok of white cloth), people carrying a tray of 2 young coconuts, people carrying a tray of 2 combs of namwa bananas, people carrying a tray of pork, people carrying a tray of noodles, people carrying a tray of sweets, and so on. - The bride's side arranges people holding betel-nut trays to wait and receive [the procession] at the house gate (young girls are usually used for this). - When the betel-nut procession arrives, before entering the house, the girl holding the tray who comes to greet them says: "How did you come, how did you get here? So many of you have really come!" - The leader of the betel-nut procession replies: "Today we come with good intentions, not with ill will; we bring jewels, rings, silver and gold, and bring good, auspicious people, so that [the couple] may become one piece of gold together. Please let us pass" (while also placing an envelope of money on the child's betel-nut tray).

- The girl replies: "In that case, please come in, gladly." - The bride's relatives assigned to receive the betel-nut procession carry the trays to the designated place in front of the relatives of both sides. - The spirit-offering cloth is placed together with the betel-nut trays; the other items are placed in a suitable spot, arranged in paired rows. The banana plants and sugarcane stalks are taken and set leaning against both sides of the house door. - The elders of the bride's side together open the betel-nut trays, count the bride-price money, and scatter auspicious items onto the bride-price money. - The bride is brought out to sit at the groom's left side and pays respect (wai) to the elders of the groom's side. (If the engagement ring is to be put on, it is done at this point, following the same procedure described in the engagement section.) - The elders of both sides sprinkle holy water onto the various items arranged in rows, while speaking auspicious words, such as: "May these many things, prosperous and abundant, increase and multiply ever more. Bhavatu sabba-mangalam."

Rite of Paying Respect to the Ancestral Spirits (Paying Respect to the Spirits) Preparation - Gather small portions of the food that came with the betel-nut trays, and place them on 2 trays or plates. - Pour liquor into 2 glasses, from 2 bottles. - 2 candles and 3 sticks of incense for the groom and bride.

Procedure - Place the plate of food gathered from the betel-nut trays, together with the 2 glasses of liquor, on a table or on white cloth inside the house, at whichever corner seems suitable. - Light incense and candles for the groom and bride to plant, at the place for planting them, or on the plate or tray of the offering. - Speak in worship to the spirits of the ancestors: "Today, Mr. ... and Miss ... have entered the auspicious marriage rite according to tradition, and we humbly pay respect to the souls of the departed ancestors, to inform them and ask permission, and ask that their souls and grace may bless their descendants with happiness and ever-increasing prosperity in married life." Prostrate with hands raised once. The ceremony is complete.

Monks' Ceremony as Part of the Auspicious Marriage Rite Preparation - Ceremonial monk's requisites (the same as for ordinary merit-making) - A pair of sacred thread (dai mongkhon) and anointing powder (placed on a tray set beside the holy-water bowl, for the monks to consecrate for auspiciousness) - 2 prostration cushions (in front of the altar table)

Procedure When the appropriate time arrives, the groom and bride sit in front of the altar table (bride on the left, groom on the right) - They receive the lighting taper from the master of ceremonies, hold it together, and light the candles from left to right

(of the person lighting it), then light the incense; when done, return the lighting taper to the master of ceremonies. - Raise the hands in a wai at chest level and speak the following words of worship and vow: - "I humbly offer worship and homage to the virtues of the Holy Triple Gem with this offering. We two will be faithful to one another steadfastly, and will conduct our lives correctly and virtuously in every way. By this truthful speech, may the power of the virtues of the Holy Triple Gem, together with the power of whatever goodness and merit we two have performed, grant that we two may meet only with happiness, prosperity, and ever-increasing progress in life." - Prostrate on the cushion together 3 times, then turn and prostrate to the monks 3 times. When done, sit in the polite kneeling position with hands folded, receiving the precepts and listening to the monks chant the sacred texts, until it is time to light the holy-water candle. - Kneel, receive the lighting taper from the master of ceremonies, hold it together, light the holy-water candle at the holy-water bowl, then return the taper to the master of ceremonies. Lift the holy-water bowl together and present it to the first monk (raise it just clear of the floor, and set it down on the cloth the monk holds to receive it). Then sit in the polite kneeling position with hands folded, listening to the monks continue chanting the sacred texts, until it is time to offer food into the alms bowl (the monks chant the "Phahung" [Buddhajayamangala Gatha]). - Rise and go to offer food into the alms bowl (hold the spoon together, place items into the bowl together). - Return to the monks to present the meal offering. When the monks finish chanting the sacred texts (lift and offer everything together), then prostrate to the monks 3 times, then rise to rest and receive guests, relatives and friends as they please, until the monks finish their meal.

- Return and sit before the monks to present the offering of Thai religious requisites, lifting and offering together in turn with every monk. - Return to sit in the polite kneeling position at the same place, hold the water-pouring vessel together and prepare to pour the libation water. Begin pouring the water when the monks begin chanting "Yathā...", while intently dedicating the merit as follows: "I dedicate the merit that we have jointly performed today to those to whom we are indebted with gratitude, including our mothers, fathers, teachers, and others. May all who receive a share of this merit be happy, one and all." Pour the water quickly so that it is finished by the time the first monk's chanting ends, then hold the hands in a wai to receive the blessing until the monks finish the anumodana [rejoicing in merit]. - Bow the head with hands folded to receive the sprinkling of holy water from the monks, one by one, until all have done so. Then return to sit in the same place, kneel and prostrate to the monks 3 times, turn and prostrate to the Buddha image another 3 times, then rise and wait to see the monks off. The ceremony is complete.

The Rite of Pouring Holy Water and Bestowing Blessings Preparation - 1 set of altar table (a set of 7 or 9 tiers) - 1 table for the conch-shell water, complete with a set of pouring implements - 2 garlands, each with 2 tassel-ends - 1 set of paired sacred thread (dai mongkhon) - 1 portion of scented anointing powder - 1 bowl of holy water, with 1 small cup for ladling water into the conch shell

Procedure (When the set time arrives) - The groom and bride go and kneel at the altar table (bride on the left, groom on the right). - They receive the lighting taper from the master of ceremonies and light the incense and candles, the same as during the monks' ceremony. - They hold their hands in a wai and speak words of worship and vow for happiness and prosperity (the master of ceremonies leads the words). - Prostrate on the cushion together 3 times. - Go and sit at the conch-shell water table (bride on the left, groom on the right). - Hold the hands in a wai, extend them resting on the table with the arms laid in front, tilting the fingertips down slightly (so that the conch-shell water does not flow back toward the body), keeping the hands above the flower tray that catches the conch-shell water. - Bow the head slightly to everyone who comes to pour the conch-shell water and bestow blessings. - Extend the hands, one placed over the other, to receive the sacred thread as the presiding elder removes it and gives it to them, then rise and stand together (when the presiding elder takes their hands and signals them to rise); the groom keeps the sacred thread in his upper shirt pocket. - Go and prostrate to the Buddha image at the altar table 3 times. The ceremony is complete.

Note The sacred thread (dai mongkhon) is considered a high and auspicious object; it should be kept permanently in a high place, such as on the Buddha shelf. If it is to be used again in the future, it should be used only for auspicious purposes.

Duties of the Presiding Elder in the Rite of Pouring Holy Water and Bestowing Blessings Procedure (After the groom and bride have paid respect to the Buddha image and are seated properly at the conch-shell water table) - Go to the conch-shell water table, bow the head to pay respect to the Buddha image at the altar table once. - Receive the garland from the master of ceremonies and say: "May the power of love, both that destined from past lives and that which sustains the present, support and strengthen the love of you two, keeping it fresh and enduring forever," then place the garlands on the groom and bride (with the tassel-ends of both garlands laid resting on the arm-table). - Receive the sacred thread from the master of ceremonies, raise the hands in a wai and say: "The Buddha, the Dhamma, the Sangha are the auspicious things of the world; by the power of the virtue of the Holy Triple Gem, may happiness, well-being, and good fortune arise for you two forever, at all times," then use each hand to spread open each loop of the sacred thread and place them on the heads of the groom and bride at the same time (left hand for the groom, right hand for the bride), with the knot of the thread at the back of the head (if not tidy, arrange it again). - Receive the anointing powder from the master of ceremonies (or have the master of ceremonies hold it), and use the index finger dipped in the powder to mark the center of the foreheads of the groom and bride with 3 dots: on the first dot recollect "Buddho", on the second "Dhammo", on the third "Sangho" -- or one may recollect the abbreviated form "A U Ma" instead (the meaning is the same). - Receive the conch shell from the master of ceremonies, and pour [the water] onto the hands of the groom and bride, who are holding them in a wai,

while saying: "May you both cherish your love for each other with faithfulness, be united and harmonious as one, just as this water now pours and mingles together." - (When removing the sacred thread) Go to the conch-shell water table, bow the head to pay respect to the Buddha image once, then turn to the groom and bride and say: "May all things auspicious, all happiness and well-being, be with you both forever, at all times," then use both hands to remove the sacred thread (left hand removes the groom's, right hand removes the bride's) at the same time, then gather the sacred thread and place it into the hands of the groom and bride, who extend them to receive it, then take the hands of the groom and bride and invite them to stand up (have the groom and bride go and prostrate to the Buddha image). The ceremony is complete.

Note - In some places the host invites a married couple to preside over the ceremony; in this case the duties are divided between the two of them (for pouring the conch-shell water, they hold the conch shell together). - There is no fixed rule as to whether the auspicious garland, the anointing, and the pouring of conch-shell water should be given to the groom or the bride first, but in ancient tradition it was held that honor should be given to whoever is the head of the family. - The various words spoken during each step of the ceremony are only one possible approach, which the Chaplaincy Division has adapted to be in accordance with Buddhist principles.

Example of Words to Say at the Wedding Reception The following principles should be kept in mind: -

- Giving thanks - Asking pardon - Giving counsel - Bestowing blessings

Example of Words to Say as the Groom's Host "Honored guests all, first of all I must thank all of you for graciously honoring the hosts and the newlyweds by attending together in such numbers. This is a warmth and an impression that the hosts will remember forever. Should there be anything lacking or imperfect, I humbly ask your forgiveness here as well. Looking at the groom and bride, I feel that the two of them are truly a couple joined by destiny from past lives. I have known the groom since the beginning of his life in this world until he grew up, and he has many special qualities, so I am certain that the bride has chosen her partner well. The secret of married life is really just a small thing: love, understanding, and sincerity toward one another. With this, married life will have nothing but happiness, freshness, and lasting stability forever. So I ask that the two of you love each other steadfastly, understand each other well, and be sincere in the highest degree. By the power of these good qualities, and by the power of all things worthy of respect and reverence that you both hold firmly to, may these serve as a force helping you both to meet with happiness, prosperity, and ever-greater progress in married life. Farewell."

Example of Words to Say as the Bride's Host "Honored guests all, on behalf of the bride's hosts I wish to thank all of you respected and honored guests who kindly took the time to attend the ceremony, to honor the bride and groom as well as the senior relatives of both sides. The presence of those who have come as witnesses to today's event will surely make an immeasurable impression on the newlyweds." Although women today receive every right equal to men, according to our good tradition a woman is still a woman who must maintain gracefulness, gentleness, and modesty, so as to remain lovable and beautiful without fading. I therefore entrust the bride to keep this in mind forever, and entrust her as a precious treasure to the groom. From today onward, whatever duties there are, let the two of you manage them together with reason and virtue, and everything will go smoothly and well of its own accord. Finally, may the power of the virtue of the Holy Triple Gem and the power of all goodness bring it about that you both meet only with happiness, prosperity, and ever-greater success in life. Farewell."

Example of Words to Say as an Elder Representing Both Sides "All respected and honored guests, I must thank both hosting families for graciously honoring me by letting me say a few words on behalf of both hosts. I thank all the honored guests who kindly did us the honor of joining this event, most sincerely. And should there be anything lacking or imperfect, I ask your pardon on behalf of the hosts as well.

Marriage is the forging together of two lives into one. It takes both hearts and blends them into a single person, boarding the same boat to travel toward the shared destination they both desire. They must therefore help each other paddle and row with love and understanding. This vessel of life will then sail across the waves and wind toward the shore of complete success, prosperity, and stability in life, living smoothly and happily forever.

May the power of all things worthy of reverence and worship that both of you hold dear, together with the power of merit and goodness of every kind, be a force supporting your love so that it remains firm and enduring, bringing happiness, prosperity, and success in whatever you both wish for, ever more."

Note

- The words given above are only one possible approach. How eloquently, deeply, and skillfully one speaks depends on each person's own thinking and rhetorical style.

Example speech by the groom and bride

"My beautiful wife and I would like to express our deepest gratitude to everyone who kindly came to honor us with their presence at this ceremony today. If there has been any shortcoming, we ask your forgiveness. As for the guidance and blessings that everyone has kindly given to me and the bride today,

My beautiful wife and I humbly accept them with

...deep gratitude, and consider them the greatest possible blessing for our lives. We thank you most respectfully."

The bride's side may simply say, "Thank you, everyone, most respectfully," if that suits the occasion better, depending on the atmosphere and what is appropriate.

Ceremony of Making the Bed, Arranging the Pillows, and Escorting the Couple to the Bridal Chamber

Preparations

- 1 whetstone/grinding stone (representing a firm, steadfast mind) - 1 walking stick (representing long life) - 1 winter melon/wax gourd (representing calm, peaceful living) - 1 bag each of beans and sesame (representing growing prosperity and abundance) - 1 water vessel (representing unity, being of one heart and mind) - 1 cat (representing love of the home) - 1 white chicken (representing waking early, rising early, and diligent industriousness) - Bedding for the groom and bride - 1 bowl of holy water with a sprinkling implement - 1 bowl of popped rice and flowers (rak flowers, jasmine, roses, mixed with 9 gold coins and 9 silver coins, or as desired)

Procedure

(About 10 minutes before the auspicious time) - Bring the groom and bride up to the bridal house (have them wait outside the bedroom) - Bring the ceremonial items up to the bridal house and set them in a suitable place

- Place the pillows, mosquito net, and bed sheet on the bed; set the holy-water bowl and the popped-rice-and-flower bowl on a table beside the bed. - (When the auspicious time arrives) an elder man and woman perform the bed-making ceremony (usually an elder couple who are happy in married life are chosen to make the bed). Before making the bed, they ask each other, "Have Mr. Stay, Mr. Stand, Mr. Firm, and Mr. Lasting arrived yet?" Someone answers that they have arrived, and only then do they begin making the bed. - Once the bed is made, the one who made it lies down to test it. The man says, "My, this bed is truly good — whoever sleeps here will surely live happily and comfortably." The woman adds, "We will surely have only increasing happiness." Then they sprinkle holy water on the bed, giving precepts and blessings for good fortune, and scatter popped rice and flowers onto the bed. - An elder from the bride's side brings the bride in; the bride pays respect or bows to the groom. The two exchange valuables with each other, such as a necklace or ring (if available) — usually it is the groom who gives to the bride alone. - An elder from the bride's side entrusts the bride to the groom, telling both of them to respect, honor, and love each other steadfastly, and wishes them happiness and prosperity. Then everyone leaves the room (leaving only the groom and bride alone together).

Note

- In some places, once the bed has been made, gold and silver paper leaves, rak flowers, and roses are placed under the mattress. This is likely meant to signify that the two will love each other for a long time, remain fresh and happy, and be blessed with abundant wealth.

- The items used in the ceremony under item 1 may differ from place to place, and may be added to or removed as necessary.

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Ceremony of Merit-Making for a Birthday (Thambun Ayu)

Preparations

(Invite 9 monks) - Altar table with offerings (as in ordinary merit-making) - Seating for the monks - 1 bowl for holy water - 1 bundle of khaa grass for sprinkling holy water - 2 trays for the sacred thread (placed at the first and last monk), with 1 roll of sacred thread - 5 spittoons (1 per 2 monks) - 1 set of offerings for the Buddha image — drinks and food to offer - 1 vessel for pouring the water of dedication - 9 sets of monastic requisites (thai tham) - Envelopes of monetary offering

Procedure

(When the time arrives) Host - Light incense and candles to pay respect to the Triple Gem, prostrate 3 times - Offer the commemorative fan (if there is one)

- Invite and receive the precepts - Invite the monks to chant the protective sutras (Paritta) - Press palms together in respect while listening to the monks chant the Buddhist blessing - Light the holy-water candle (when the monks' chanting reaches the passage beginning "Asevana...") - Make an offering of rice to the Buddha image - Offer the meal to the monks - Make an offering of rice to the guardian spirit of the land (while the monks eat) - Offer the monastic requisites (once the monks have finished eating) Monks - Give the blessing of appreciation (anumodana) Host - Pour the water of dedication and receive the blessing - Receive the sprinkling of holy water - Release birds, fish, and turtles (if desired) End of ceremony

Note

- The customary prayer said when releasing birds, fish, and turtles is as follows: "Today I have made merit by offering a meal to the monks as a blessing for my life, on the occasion of my birthday, turning ... years old, and I have performed the rite of giving life as an offering to those creatures in need of this life. May the power of the merit I have performed and the benefit of this gift of life be a cause for me to prosper in age, complexion, happiness, and strength, ever more." Then release them. - Find time on this day to give alms to the poor and needy as is fitting, so that it may be said one has both made merit and given charity, in keeping with the practice of the wise of old.

Ceremony for the Fifth Cycle (60th Birthday)

Preparations

- 1 table for offerings to the deities, with offerings, flowers, and incense/candles (set up in a suitable spot around the house) - 1 table for receiving the deities (set beside the offering table, to its right or left) - 1 set of altar table with offerings (as in ordinary merit-making) - 9 candles for the planetary deities (each weighing 1 baht) - 1 victory candle (weighing 80 baht, or 1.2 kg, with 61 wicks, placed outside the house or in a suitable spot for the ceremony) - 1 auspicious candle (as long as the circumference of the host's head, weighing 32 baht or 480 grams, with as many wicks as the host's age, standing in water in a large bowl near the altar table) - 108 incense sticks and 108 candles (each candle weighing 1 salueng), with a holder for this many incense sticks and candles - A place for pouring water on the host

Procedure

Host - Light incense and candles to pay respect to the Triple Gem, prostrate 3 times - Offer the commemorative fan (if there is one) - Invite and receive the precepts - Light incense and candles to honor all 9 planetary deities Master of ceremonies - Recite the invocation summoning the deities - Invite the monks to chant the protective sutras

Monks - Chant the Buddhist blessing Host - Light the victory candle and the auspicious candle (when the monks' chanting reaches the passage "Tatiyampi Sangham Saranam Gacchami") Monks - Continue chanting according to the verses proper to each of the 9 planetary deities Master of ceremonies - Recite the words honoring each planetary deity (according to whichever verse the monks are chanting) Host - Light incense and candles, 108 of each (according to the planetary verse), alternating in sets, as follows:- Incense and candles, each in sets of: 6 - 15 - 8 - 17 - 10 - 19 - 12 - 21 Host - Light the holy-water candle at the holy-water bowl (when the monks' chanting reaches the passage "Asevana...") - Make an offering of rice to the Buddha image - Offer the meal to the monks - Light incense and candles at the deity-offering table to honor the guardian spirit of the land Master of ceremonies - Recite the words of offering to the deities Host - Offer the monastic requisites (once the monks have finished eating) Monks - Give the blessing of appreciation (anumodana) Host - Pour the water of dedication and receive the blessing Master of ceremonies - Mix the monks' holy water with the astrologer's holy water (the astrologer's holy water is prepared by the astrologer or the master of ceremonies)

Presiding monk - (When the auspicious time arrives) pour water over the host (the monks chant the verse of auspicious victory) - Sprinkle holy water over all who are attending Attendees - Join in pouring water over the host (those older than the host pour it on the head, those of lesser seniority pour it on the hand, children and grandchildren pour it on the hand and foot; the Maharoek song is played, if available) Children and grandchildren - Present new clothing and keepsakes (if any) Host - Release birds, fish, and turtles - Give alms to the poor and needy End of ceremony

Note

The table for receiving the deities consists of: 1. The planetary offering stand (made from banana-leaf sheaths shaped as a square, 9 or more tiers high, with 4 posts of banana-leaf stem; each tier holds small leaf-cups filled with cooked rice, beans, sesame, and betel nut/areca; the topmost tier bears a small red paper flag and one wad of betel) 2. The offering stands for Krung Phali and the guardian spirit of the land (made as 2 square banana-leaf-sheath trays, each containing a banana-leaf cup with rice, fish, and food as appropriate)

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Principles of Naming

A name is a word created for calling a person, animal, place, or thing in general or specifically. A name is extremely necessary, because without a name one would not know what to call a person or thing, causing confusion and difficulty. Beyond that, a name also matters because it can be one factor determining prosperity or decline. For example, if someone is named "Bad," people will keep calling him "Mr. Bad," and being called this repeatedly, he will eventually become a bad person in keeping with his name. For this reason, the sages of old established rules for naming based on astrology: for a man, a letter belonging to the "Dech" (power) group should be placed first; for a woman, a letter belonging to the "Sri" (glory) group should be placed first; and letters belonging to the "Kalakini" (inauspicious) group must never appear in the name. Every name should also carry a meaning that is auspicious, modern, pleasant-sounding, and easy to write, in order to avoid difficulties that might arise later.

According to the principles of naming, for a male the first letter of the name should belong to the "Dech" group; for a female the first letter should belong to the "Sri" group; or, if necessary, any letter may be used as long as letters belonging to the "Kalakini" group are avoided. See the example table below.

[photograph: two water lilies in bloom against a dark background]

Simple Principles of Naming According to Common Textbooks, as Follows:-

[table] Birth day | Sex | Initial letters | Forbidden letters (Kalakini) Sunday | Male | จ ฉ ช ซ ฌ ญ | ศ ษ ส ห ฬ | Female | ฎ ฏ ฐ ฑ ฒ ณ | ศ ษ ส ห ฬ Monday | Male | ฎ ฏ ฐ ฑ ฒ ณ | all vowels | Female | ด ต ถ ท ธ น | all vowels Tuesday | Male | ด ต ถ ท ธ น | ก ข ค ฆ ง | Female | บ ป ผ ฝ พ ฟ ภ ม | ก ข ค ฆ ง Wednesday (day) | Male | บ ป ผ ฝ พ ฟ ภ ม | จ ฉ ช ซ ฌ ญ | Female | ย ร ล ว | จ ฉ ช ซ ฌ ญ Wednesday (night) | Male | อะ อา อิ อี อุ อู เอ โอ | บ ป ผ ฝ พ ฟ ภ ม | Female | ก ข ค ฆ ง | บ ป ผ ฝ พ ฟ ภ ม Thursday | Male | ศ ษ ส ห ฬ | ด ต ถ ท ธ น | Female | อะ อา อิ อี อุ อู เอ โอ | ด ต ถ ท ธ น Friday | Male | ก ข ค ฆ ง | ย ร ล ว | Female | จ ฉ ช ซ ฌ ญ | ย ร ล ว Saturday | Male | ย ร ล ว | ฎ ฏ ฐ ฑ ฒ ณ | Female | ศ ษ ส ห ฬ | ฎ ฏ ฐ ฑ ฒ ณ

Section 4

Miscellaneous Matters

Concerning Various Supplementary Practices

List of Items Needed for Monastic Ceremonies

To Be Prepared for Merit-Making

Altar table, with offerings Offerings and supplies consist of: - Buddha image - Flower vase, tray of flower arrangements - Candle holders - Incense burner - Holy-water bowl or cover - Sacred thread (sai sin) - Candle for worshiping the Buddha image - Taper candle (for lighting) - Holy-water candle - Fragrant incense - Vessel for pouring the water of dedication - 2 trays for the sacred thread (placed at the first and last monk) - Bundle of khaa grass for sprinkling holy water

Items for receiving the monks consist of: - Cold water, tea - Spittoon - Seat or sitting mat - Backrest cushion/bolster

- a mat, a floor rug

Requisites (Thai Tham) offered to the monk, consisting of: - flowers, incense, candles - Thai Tham (daily-use items for the monk(s), such as soap, toothpaste, and the like) - an envelope of monetary offering or a pavāraṇā donation envelope

Prostration cushion, placed in front of the altar table (for a marriage-blessing ceremony, use 1 pair)

Note: for a marriage-blessing ceremony, arrange face powder and the paired auspicious cord (mongkhon fǣt) on a tray and set it beside the holy-water bowl, to bring it into the rite for auspiciousness.

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Observations on Arranging the Altar Table

The altar table (toh mu bucha) is a table for holding the objects of veneration; it ought to be dignified and be the focal point of the event. It is where the Buddha image is enshrined, for paying homage and reverence, so as to bring auspiciousness. Arranging an altar table so that it is fitting and beautiful involves a great many details. To describe it exhaustively would require writing an entire separate volume — one might even call it a treatise on arranging the altar table. But because the space here is limited, I will only set down a few observations in brief. The Altar Table, according to the definition given in the Royal Institute Dictionary, B.E. 2542 [1999], is: (noun) a stand for offerings made up of four-legged trestles, several of which are grouped together as a "set"; there are sets of 3, sets of 4, sets of 5, sets of 7, sets of 9, and sets of 11.

It was originally called a "m'a mu bucha" (offering trestle-set) — this is the explanation given in the dictionary. In truth, beyond what has already been said, each set of altar tables is further divided into small, medium, and extra-large sizes. For instance, a set of 9 is further divided into a small set of 9, a medium set of 9, a large set of 9, and an extra-large set of 9, and so on. This is for the convenience of choosing and purchasing one that suits one's taste and the venue, so the following observations are offered: 1. Choose an altar table suited to the venue where the event is to be held. For example, if the space for a merit-making event is 4 x 4 metres, but a large set-of-9 altar table is set up, it will look cramped, filling the whole room and appearing too large. One should instead choose a small set-of-9 altar table, or another set altogether, suited to that space — it will then look proper and dignified. 2. Arrange the altar table to stand to the right-hand side of the row of monks, in the case of a monks' ceremony, unless the venue is too confined to allow this, in which case it may stand to the left of the row of monks. Set it parallel to the row of monks at a proper distance — neither too close nor too far from the row of monks. As for the area for prostrating to the Buddha image — that is, the carpet and prostration cushion — if it is an ordinary merit-making event, use 1 prostration cushion; if it is a marriage-blessing ceremony, use 2 prostration cushions (a tiered prostration platform should not be used). 3. Clean the altar table so that it is free of dust, cobwebs, candle-wax drips, and the like. 4. When setting up the altar table, arrange it in orderly ranks and even spacing, placing it centred on the supporting table, not leaning to the left or right. In the case where the altar table is lacquered in gold-and-vermilion — that is, has both gold and red colouring — the gold should face forward with the red behind. Some people, in haste, arrange them alternating red, gold, red, gold, which is incorrect. 5. The brass fittings on the altar table — vases, candlesticks, incense pots — should not be allowed to

become dull; they should be polished bright and gleaming. Candlesticks should have no wax drippings clinging to them, and incense pots should be free of incense ash and old incense stubs. Where a blue-and-white or ceramic set is used, it too should be wiped clean and free of dust. 6. Flowers arranged in vases should be tasteful and suited to the number of tables in the set. In some cases people set up a large set-of-9 altar table but have only 2 vases of flowers, which looks far too sparse. In other cases people arrange the same large set-of-9 altar table with vases and floral trays in such great abundance that they end up obscuring the Buddha image — however beautiful this may look, it is not fitting. A simple method of arrangement is offered here, for the case of a large set-of-9 altar table, as follows: 6.1 The table for enshrining the Buddha image to be venerated: 1 table 6.2 The middle table in front of the Buddha image: arrange 2 vases of flowers 6.3 The lowest table: place 2 candlesticks, 1 incense pot 6.4 The tables flanking left and right, 3 tables on each side, 6 tables in all: arrange 6 vases of flowers 7. Choosing the objects of veneration: select 3 incense sticks of equal size, with straight, unbent stems — the larger the ceremonial incense sticks, the better (in an air-conditioned room, smokeless incense should be used). Select 2 candles of the same colour, unbroken, straight and unbent; for an auspicious event use yellow (no colour is actually prescribed, but this is for the peace of mind of some people who understand white candles to be used at inauspicious/funeral events). For flowers, lotus should be chosen. 8. The meaning of the objects of veneration For venerating the Buddha, 3 incense sticks are used, representing His three virtues: the virtue of wisdom (paññā-guṇa), the virtue of purity (parisuddhi-guṇa), and the virtue of compassion (karuṇā-guṇa). Once lit, the incense sends its fragrant smoke wafting everywhere, just as the Buddha's virtues spread

throughout the assembly of the faithful. For venerating the Dhamma, candles are used in even numbers — 2, 4, or 8 candles, and so on — because the Buddha's teaching, in brief, consists of two things: Dhamma and Vinaya. Once lit, a candle's light dispels darkness, just as the Dhamma gives light to the eye — that is, wisdom — of all humankind and all beings. For venerating the Sangha, flowers are used in even numbers — 2, 4, or 8 vases, and so on — because monks are those who conduct themselves in accordance with the Buddha's teaching, that is, the Dhamma and Vinaya. Although flowers may differ in colour, scent, and species, when a skilful flower-arranger arranges them well and sets them together in a single vase, they appear beautiful — just as monks who conduct themselves according to the Dhamma and Vinaya appear graceful and dignified amid the assembly of the faithful.

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[photo: two white lotus blossoms in bloom above the water, black-and-white photograph]

The Set-of-Seven Altar Table, Rattanakosin Period

Style 1

[photo: a gilded, carved wooden altar-table set, arranged in tiers, with candlesticks, an incense pot, and decorative foliage placed on each level; the backdrop is a striped curtain]

Style 2

[photo: another gilded, carved wooden altar-table set, arranged in a manner similar to Style 1]

This set-of-seven altar table is widely used, both in temples and in private homes. Note: for general merit-making ceremonies.

The Set-of-Nine Altar Table, Rattanakosin Period

Style 1

[photo: a gilded, carved wooden set-of-nine altar table, with candlesticks, an incense pot, and flower vases arranged in tiers]

Altar Table, Set of Nine, Style 1

The offering implements are as follows: candlesticks, 6 pairs incense pot, 1 flower trays, 7 trays vases, 3 pairs Method of arranging the offering implements: arrange as shown in the picture.

[photo: a white, gilded, carved wooden altar table, with a Buddha image enshrined at the centre; flower vases and candlesticks arranged in tiers; a Thai national flag stands to the left, and a royal portrait on an easel stands to the right]

Altar Table, Set of Nine, Style 2

This style is arranged by the same principle as the Set of Seven, Style 2. The offering implements are as follows: candlesticks, 6 pairs incense pot, 1 flower trays, 7 trays vases, 3 pairs Method of arranging the offering implements: arrange as shown in the picture.

Note: for opening/closing ceremonies of a course of study, ceremonies for the conferral of insignia of rank, and the like.

The Lesser Gold Offering Set (Khrueang Thong Noi)

Components: - cone-shaped flower bouquets, 3 bouquets - a rakam-wood incense stick, 1 stick } placed together on the same tray, as shown in the picture below - a candle, 1

Occasions of use, 4 cases, namely: - the King's Dhamma-listening/study occasions - venerating a relic (phra that) - venerating the bone-relics, the royal image, or the royal photograph of a previous reign - venerating a corpse, and - leading the funeral procession in circling the crematorium (meru)

[line drawing: the Lesser Gold Offering Set set upon a tray, with lines labelling its parts — "rakam-wood incense" pointing to the incense stick on the left, "candle" pointing to the candle on the right, "cone-shaped flower bouquets" pointing to the three flower cones in the centre; the caption below the picture reads "stand for the Lesser Gold Offering Set"]

Method of use with a corpse: - Lighting to venerate the corpse: turn the flower-cone bouquets to face the corpse, turn the incense and candle to face the one lighting them. - Lighting in place of the corpse: turn the flower-cone bouquets to face the one lighting them, turn the incense and candle to face the corpse.

Requesting the Royally Bestowed Holy Water for Bathing the Corpse

Procedure: (the host/organiser or the heirs) prepare the following items: - a floral krathong, 1 - a rakam-wood incense stick, 1, placed on a tray - a candle, 1 - death certificates, 1 set - proof of having received the highest-grade royal decoration; this is then brought to the Bureau of Royal Ceremonies, Bureau of the Royal Household, within the Grand Palace, and the Bureau of Royal Ceremonies will carry out the arrangements.

Note: If the deceased is a monk, the host/organiser or the heirs need not prepare flowers, incense, or candles — this is the duty of the Department of Religious Affairs, which notifies the death and carries out the request on their behalf.

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Requesting the Royally Bestowed Cremation Fire

Procedure: 1. The host/organiser writes a letter stating the request, addressed to the ministry to which the deceased belonged, specifying the following details: 1.1 the rank, name, and position of the deceased 1.2 the highest-grade royal decoration received 1.3 the cause of death 1.4 the place of death

1.5 the date and time of death 1.6 the place where the cremation rite will be held 1.7 the date and time the cremation rite will be held 1.8 the wish to request the honorific insignia to accompany the funeral 2. Contact the temple, to arrange the cremation rite. 3. Actions taken by the Bureau of the Royal Household: 3.1 In Bangkok, an official will be assigned to bring the royal fire to bestow it, conveyed by royal motor vehicle. 3.2 In the provinces, a royally bestowed fire-casket will be prepared and given to the ministry to which the deceased belonged, which will act as the unit to receive it and deliver it to the host/organiser. Should there be a wish for an official to personally bring the royal fire, this too can be arranged, but the host/organiser must provide transport to fetch and return it, there and back, on the same day. 4. If the request for the royally bestowed cremation fire is a special case — for example, the host/organiser wishes to request it for someone who does not fall under the ordinary criteria — this too can be done: the host/organiser goes in person to the Bureau of Royal Ceremonies, Bureau of the Royal Household, and the Bureau of Royal Ceremonies will give advice and carry out the arrangements as it sees fit.

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Certain Practices in Various Rites as Set Out by the Department of Religious Affairs

In the book "Religious Ceremonies, Department of Religious Affairs," B.E. 2523 [1980] edition, by

Mr. Chamlueang Wuthichan and colleagues discussed certain practices concerning merit-making rites and certain official ceremonies that are worth knowing, as follows:- 1. When the presiding officiant at a rite begins lighting the incense and candles, those taking part in the rite — if seated on chairs, everyone stands and presses the palms together (wai); if seated on the floor, they should remain seated and press the palms together — all together, in complete accordance with the proper manner of the wai. 2. In a royal rite of merit-making, when His Majesty the King lights the incense and candles, the royal attendants at the auspicious rite simply stand at attention and need not press their palms together, because they are in royal audience and this is considered to be His Majesty's own royal act of merit specifically; they merely pay their respects to His Majesty. As for ordinary members of the public, they should press their palms together throughout, both in the case described in item 1 and in item 2.

Note: For other rites at which an altar table is set up — such as the opening/closing of a course of study, the opening/closing of a conference or seminar, and the like — those taking part should act in the same manner as in item 1.

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The Offering of the Atireka Chant

The presiding monk offers the Atireka chant only at royal ceremonies to which His Majesty the King, or Her Majesty the Queen, has been respectfully invited to preside, or at an event arranged by the government to which His Majesty the King or Her Majesty the Queen has not been respectfully invited to preside — such as a royally bestowed Kathin ceremony, for example.

The presiding monk recites the Yathā verse, offers the anumodana (blessing of merit-dedication), and offers the Atireka chant. When the presiding monk offers the Atireka chant, those taking part in the rite (the royal attendants) need not press their palms together.

Example of the Atireka chant text

[Pali, romanised as printed] Atirekavassasataṃ jīvatu — "May [he] live beyond a hundred years" Atirekavassasataṃ jīvatu — "May [he] live beyond a hundred years" Atirekavassasataṃ jīvatu — "May [he] live beyond a hundred years" Dīghāyuko hotu, arogo hotu, dīghāyuko hotu, arogo hotu, sukhito hotu — "May he be long-lived, may he be free of illness; may he be long-lived, may he be free of illness, may he be happy" Paramindra-mahārāja sa-rājinī siddhikiccaṃ siddhikammaṃ siddhilābho jayo niccaṃ — "May the Great King Paramindra together with the Queen have success in their duties, success in their undertakings, success in gain, and victory always" Paramindra-mahārāja-varassa rājiniyā saha bhavatu sabbadā — "May it be so for the Great King Paramindra together with the Queen, at all times" — we offer the blessing.

Example of the words for taking leave with a blessing

We offer the blessing: may royal glory, auspiciousness, and prosperity, and every happiness of the royal life, belong to His Majesty the Supreme Sovereign, His Majesty the Great and Righteous King Paramindra, of excellent virtue. The time is now fitting; we, the assembled monks, ask leave to offer our final blessing to His Majesty the Supreme Sovereign, of excellent virtue. We offer the blessing.

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The Method of Presenting Offerings (Prakhen) to Monks

Characteristics of presenting offerings: - the item presented should not be too large or too heavy

- For large or heavy items, such as a Buddha image, use a sacred thread (sai sin) looped around the item, then lift and offer it by way of the thread. - The item must contain no admixture of "anamasa" objects (anamasa objects being money or gold). - If it is something the monk may eat, it should only be offered "in time" (in time meaning from morning until noon); offering outside that time is improper, as it conflicts with the monks' Vinaya.

Method of Offering (Prakhen)

- One should kneel if the monk is seated or standing; one may remain seated if the monk is seated in a chair. - Lift the item with both hands. - Bring the item in close to the monk. - Lift the item clear of the floor, high enough for a cat to pass beneath. - Hand the item directly into the receiving monk's hands, one item at a time. - If the offerer is a woman, she should place the item down on a cloth that the monk holds out and spreads. - Items should not be offered by pressing several together; even when there are many items, each should be offered one at a time. - Once an item has been offered, do not touch it again; if touched, it must be offered anew. - When the offering is finished, press the palms together and bow the head in respect every time.

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Note on Ceremonial Schedules — "Mai Kamnot Kan" and "Kamnot Kan"

A mai kamnot kan is a document announcing the sequence of steps of a royal ceremony (phra ratchaphithi). A distinguishing feature of this type of document is that it must invoke the royal command, opening with the words: "The Prime Minister, or the Secretary-General of the Royal Household Bureau, having received the royal command...

"...by royal command from above has commanded thus: ...always." [end of the quoted opening formula]

A kamnot kan is a document announcing the sequence of steps of a general event, produced by a government office or a private party, which is not a royal ceremony — regardless of whether the event concerns His Majesty the King or not.

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Words of Invitation (Kham Aratana)

Invitation to the Five Precepts

Mayaṃ bhante, visuṃ visuṃ rakkhaṇatthāya, tisaraṇena saha pañca sīlāni yācāma. Dutiyampi mayaṃ bhante, visuṃ visuṃ rakkhaṇatthāya, tisaraṇena saha pañca sīlāni yācāma. Tatiyampi mayaṃ bhante, visuṃ visuṃ rakkhaṇatthāya, tisaraṇena saha pañca sīlāni yācāma. [Gloss: "Venerable Sir, we request the Three Refuges together with the Five Precepts, to be kept separately." Repeated a second and third time.]

Invitation to the Eight Precepts

Mayaṃ bhante, tisaraṇena saha aṭṭha sīlāni yācāma. Dutiyampi mayaṃ bhante, tisaraṇena saha aṭṭha sīlāni yācāma. Tatiyampi mayaṃ bhante, tisaraṇena saha aṭṭha sīlāni yācāma. [Gloss: "Venerable Sir, we request the Three Refuges together with the Eight Precepts." Repeated a second and third time.]

Invitation to the Uposatha Precepts

Mayaṃ bhante, tisaraṇena saha aṭṭhaṅgasamannāgataṃ uposathaṃ yācāma. Dutiyampi mayaṃ bhante, tisaraṇena saha aṭṭhaṅgasamannāgataṃ...

...uposathaṃ yācāma. Tatiyampi mayaṃ bhante, tisaraṇena saha aṭṭhaṅgasamannāgataṃ uposathaṃ yācāma. [Gloss: "Venerable Sir, we request the Three Refuges together with the eight-factored Uposatha observance." Repeated a second and third time.]

Note: If requesting alone, without others present, change the word "mayaṃ" to "ahaṃ" and change "yācāma" to "yācāmi."

Invitation of the Paritta (For a Monk to Chant the Protective Verses)

Vipattipaṭibāhāya sabbasampattisiddhiyā Sabbadukkhavināsāya parittaṃ brūtha maṅgalaṃ. Vipattipaṭibāhāya sabbasampattisiddhiyā Sabbabhayavināsāya parittaṃ brūtha maṅgalaṃ. Vipattipaṭibāhāya sabbasampattisiddhiyā Sabbarogavināsāya parittaṃ brūtha maṅgalaṃ. [Gloss: "For the warding off of misfortune and for the accomplishment of every good fortune, for the destruction of all suffering — recite, O monks, the auspicious protective verses. ...for the destruction of all danger... for the destruction of all sickness — recite the auspicious protective verses."]

Invitation of the Dhamma (For a Monk to Preach)

Brahmā ca lokādhipati sahampati Katañjalī andhivaraṃ ayācatha Santīdha sattāpparajakkhajātikā Desetu dhammaṃ anukampimaṃ pajaṃ. [Gloss: "Brahmā Sahampati, lord of the world, with palms joined, made this excellent request: 'There are beings here with but little dust in their eyes; may the Blessed One teach the Dhamma out of compassion for these beings.'"]

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Various Words of Offering (Kham Thawai Than)

1. Words for Offering Sangha Alms-Food for Oneself

Imāni mayaṃ bhante bhattāni saparivārāni bhikkhusaṅghassa onojayāma, sādhu no bhante bhikkhusaṅgho imāni bhattāni saparivārāni paṭiggaṇhātu amhākaṃ dīgharattaṃ hitāya sukhāya. [Gloss: "Venerable Sir, we offer this food together with its accompanying gifts to the community of monks. Well would it be, Venerable Sir, if the community of monks would accept this food together with these accompanying gifts, for our own long-lasting welfare and happiness."]

Venerable Sangha, we humbly offer this food together with these accompanying gifts to the community of monks. May the community of monks accept this food together with these accompanying gifts from us, for our benefit and happiness, for a long time to come.

2. Words for Offering Sangha Alms-Food Dedicated to the Deceased

Imāni mayaṃ bhante matakabhattāni saparivārāni bhikkhusaṅghassa onojayāma, sādhu no bhante bhikkhusaṅgho imāni matakabhattāni saparivārāni paṭiggaṇhātu amhākañceva mātāpitu ādīnañca ñātakānaṃ kālakatānaṃ dīgharattaṃ hitāya sukhāya. [Gloss: "Venerable Sir, we offer this food for the deceased, together with its accompanying gifts, to the community of monks. Well would it be, Venerable Sir, if the community of monks would accept this food for the deceased together with these accompanying gifts, for our own welfare and that of our deceased relatives beginning with mother and father, for a long time."]

Venerable Sangha, we humbly offer this food for the one who has passed away, together with these accompanying gifts, to the community of monks. May the community of monks accept this food for the deceased together with these accompanying gifts from us, for our benefit and happiness, and for the benefit of our deceased relatives beginning with mother and father, for a long time to come.

3. Words for Offering the Rains-Bathing Cloth

Imāni mayaṃ bhante vassikasāṭikāni saparivārāni bhikkhusaṅghassa onojayāma, sādhu no bhante bhikkhusaṅgho imāni vassikasāṭikāni saparivārāni...

...paṭiggaṇhātu amhākañceva mātāpitu ādīnañca piyajanānaṃ dīgharattaṃ hitāya sukhāya. [Gloss: "...for our own welfare and for that of our beloved ones beginning with mother and father, for a long time."]

Venerable Sangha, we humbly offer this rains-bathing cloth together with these accompanying gifts to the community of monks. May the community of monks accept this rains-bathing cloth together with these accompanying gifts from us, for our benefit and happiness, and for the benefit of our beloved ones beginning with mother and father, for a long time to come.

4. Words for Offering the Kathina Robe-Cloth

Imaṃ bhante saparivāraṃ kaṭhinadussaṃ saṅghassa onojayāma, sādhu no bhante saṅgho imaṃ saparivāraṃ kaṭhinadussaṃ paṭiggaṇhātu, paṭiggahetvā ca iminā dussena kaṭhinaṃ attharatu amhākaṃ dīgharattaṃ hitāya sukhāya. [Gloss: "Venerable Sir, we offer this kathina cloth together with its accompanying gifts to the Sangha. Well would it be, Venerable Sir, if the Sangha would accept this kathina cloth together with its accompanying gifts, and having accepted it, spread the kathina with this cloth, for our own welfare and happiness for a long time."]

Venerable Sangha, we humbly offer this kathina cloth together with these accompanying gifts to the Sangha. May the Sangha accept this kathina cloth together with these accompanying gifts from us, and having accepted it, perform the kathina-spreading ceremony with this cloth, for our benefit and happiness, for a long time to come.

5. Words for Offering the Royally-Bestowed Kathina Robe (Royal Thai Air Force)

This royal kathina offering-cloth, together with all its accompanying merit-cloths and gifts, belongs to His Majesty King Bhumibol Adulyadej the Great — Rama IX of the Chakri dynasty, Sovereign of Siam, possessed of excellent virtue — who, out of royal faith, has graciously ordered the Royal Thai Air Force to humbly bring and present it to the community of monks who have observed the rains-retreat in full for the three months in this monastery. May the community of monks accept this royal kathina offering and perform the kathina-spreading ceremony in accordance with the Lord Buddha's supreme permission.

(If the recipient of the royal offering is an agency, group, or private party other than the Air Force, substitute another name in place of "Royal Thai Air Force," as applicable.)

6. Words for Offering Forest-Robe Cloth (Pha Pa)

Imāni mayaṃ bhante paṃsukūlacīvarāni saparivārāni bhikkhusaṅghassa onojayāma, sādhu no bhante bhikkhusaṅgho imāni paṃsukūlacīvarāni saparivārāni paṭiggaṇhātu amhākaṃ dīgharattaṃ hitāya sukhāya. [Gloss: "Venerable Sir, we offer these discarded-cloth robes together with their accompanying gifts to the community of monks, for our own long-lasting welfare and happiness."]

Venerable Sangha, we humbly offer these paṃsukūla robes together with these accompanying gifts to the community of monks. May the community of monks accept these robes together with these accompanying gifts from us, for our benefit and happiness, for a long time to come.

7. Words for Offering an Abhidhamma Cabinet

Imaṃ bhante abhidhammamañjusaṃ saparivāraṃ buddhassa pūjanatthāya bhikkhusaṅghassa onojayāma, sādhu no bhante bhikkhusaṅgho imaṃ abhidhammamañjusaṃ saparivāraṃ paṭiggaṇhātu amhākañceva mātāpitu ādīnañca piyajanānaṃ dīgharattaṃ hitāya sukhāya. [Gloss: "Venerable Sir, we offer this Abhidhamma cabinet together with its accompanying gifts, for the worship of the Buddha, to the community of monks. Well would it be, Venerable Sir, if the community of monks would accept this cabinet, for our welfare and that of our beloved ones beginning with mother and father."]

Venerable Sangha, we humbly offer this Abhidhamma scripture-cabinet together with these accompanying gifts to the community of monks, as an act of homage to the Buddha. May the community of monks accept this Abhidhamma cabinet together with these accompanying gifts from us, for our benefit and happiness, and for the benefit of our beloved ones beginning with mother and father, for a long time to come.

8. Words for Offering a Buddha Image

Yagghe bhante, saṅgho paṭijānātu, mayaṃ bhante, imaṃ buddhapaṭimaṃ...

...buddhasāsanikānaṃ, buddhānussatiyā, upādanatthāya c'eva abhivādanatthāya ca, saṅghassa niyyādema, sādhu no bhante, ayaṃ buddhapaṭimāya dānassa, ānisaṃso, amhākañceva, mātāpitu ādīnañca, piyajanānaṃ dīgharattaṃ, hitāya sukhāya saṃvattatu. [Gloss: "...for the benefit of Buddhist devotees, for the recollection of the Buddha, and for their veneration and reverence, we hand this over to the Sangha. Well would it be, Venerable Sir, if the merit of this gift of the Buddha image should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, may the Sangha kindly take note: we humbly present this Buddha image to the Sangha, for the arising of recollection of the Buddha, and to serve as an object of veneration for Buddhist devotees. May the merit of our presenting this Buddha image conduce to the benefit and happiness of ourselves, and of our beloved ones beginning with mother and father, for a long time to come.

9. Words for Offering the Rains-Retreat Candle

Yagghe bhante, saṅgho paṭijānātu, mayaṃ bhante, etaṃ padīpayugaṃ, saparivāraṃ, temāsaṃ, buddhassa pūjanatthāya, imasmiṃ uposathāgāre, niyyādema, sādhu no bhante, ayaṃ temāsaṃ, buddhassa, pūjanatthāya, padīpayugassa, dānassa, ānisaṃso, amhākañceva, mātāpitu ādīnañca, piyajanānaṃ dīgharattaṃ, hitāya sukhāya saṃvattatu. [Gloss: "...we hand over this pair of candles together with its accompanying gifts, for three months, for the worship of the Buddha, in this uposatha hall. Well would it be, Venerable Sir, if the merit of offering this pair of candles for the worship of the Buddha for three months should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, may the Sangha kindly take note: we humbly present this pair of candles together with their accompanying gifts, here in this ordination hall, to serve as an offering to the Buddha throughout the rains retreat. May the merit of offering this pair of candles as a Buddha-offering throughout the retreat conduce to the benefit and happiness of ourselves, and of our beloved ones beginning with mother and father, for a long time to come.

10. Words for Offering an Electric Fan

Yagghe bhante, saṅgho paṭijānātu, mayaṃ bhante, etaṃ yantavījaniṃ...

...saparivāraṃ, cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, mahājanassa ca, sītasampadānatthāya, imasmiṃ ṭhāne, niyyādema, sādhu no bhante, ayaṃ cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, mahājanassa ca, sītasampadānatthāya, yantavījaniyā, dānassa, ānisaṃso, amhākañceva, mātāpitu ādīnañca, piyajanānaṃ dīgharattaṃ, hitāya sukhāya saṃvattatu. [Gloss: "...together with its accompanying gifts, for the community of monks of the four quarters, both those who have come and those yet to come, and for the multitude, for the giving of coolness, we hand over in this place. Well would it be, Venerable Sir, if the merit of this gift of an electric fan, for the giving of coolness, should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, may the Sangha kindly take note: we humbly present this electric fan, together with these accompanying gifts, at this place, to serve to give coolness to the community of monks of the four quarters, both those who have come and those yet to come, and to the general public. May the merit of offering this electric fan, to serve to give coolness to the community of monks residing in the four quarters, both those who have come and those yet to come, and to the public, conduce to the benefit and happiness of ourselves, and of our beloved ones beginning with mother and father, for a long time to come.

11. Words for Offering a Motor Vehicle

Yagghe bhante, saṅgho paṭijānātu, mayaṃ bhante, etaṃ yantarathaṃ, saparivāraṃ, cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, valañjanatthāya, imasmiṃ, āvāse, niyyādema, sādhu no bhante, ayaṃ, cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, valañjanatthāya, yantarathassa, dānassa, phalavipāko, amhākañceva, mātāpitu ādīnañca, piyajanānaṃ dīgharattaṃ, hitāya sukhāya saṃvattatu. [Gloss: "...together with its accompanying gifts, for the community of monks of the four quarters, both those who have come and those yet to come, for their use, we hand over in this monastery. Well would it be, Venerable Sir, if the fruit and ripening of the gift of this motor vehicle should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, may the Sangha kindly take note: we humbly present this motor vehicle, together with its accompanying gifts, at this monastery, to serve as a conveyance for the use of the community of monks of the four quarters, both those who have come and those yet to come. May the fruit and result of offering this motor vehicle, to serve as a conveyance for the use of...

...the community of monks residing in the four quarters, both those who have come and those yet to come, from us, conduce to the benefit and happiness of ourselves, and of our beloved ones beginning with mother and father, for a long time to come.

12. Words for Offering a Monk's Dwelling (Kuti)

Yagghe bhante, saṅgho paṭijānātu, mayaṃ bhante, etaṃ āvasathaṃ, saparivāraṃ, cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, āvasatthāya, buddhasāsane, niyyādema, sādhu no bhante, ayaṃ, cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, āvasatthāya, āvasathadānassa, ānisaṃso, amhākañceva, mātāpitu ādīnañca, piyajanānaṃ, dīgharattaṃ, hitāya sukhāya saṃvattatu. [Gloss: "...together with its accompanying gifts, for the community of monks of the four quarters, both those who have come and those yet to come, for their dwelling, we hand over into the Buddhist religion. Well would it be, Venerable Sir, if the merit of this gift of a dwelling should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, may the Sangha kindly take note: we humbly present this dwelling (kuti), together with these accompanying gifts, into the Buddhist religion, to serve as a residence for the community of monks of the four quarters, both those who have come and those yet to come. May the merit of offering this dwelling, to serve as a residence for the community of monks of the four quarters, both those who have come and those yet to come, from us, conduce to the benefit and happiness of ourselves, and of our beloved ones beginning with mother and father, for a long time to come.

13. Words for Offering Electric Light Bulbs

Imāni mayaṃ bhante vijjupadīpeyyāni saparivārāni buddhassa pūjanatthāya bhikkhusaṅghassa onojayāma, sādhu no bhante bhikkhusaṅgho imāni vijjupadīpeyyāni saparivārāni paṭiggaṇhātu amhākañceva mātāpitu ādīnañca piyajanānaṃ dīgharattaṃ hitāya sukhāya. [Gloss: "Venerable Sir, we offer these electric lamps together with their accompanying gifts, for the worship of the Buddha, to the community of monks. Well would it be, Venerable Sir, if the community of monks would accept these lamps, for the welfare of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, we humbly offer these electric light bulbs, together with these accompanying gifts, to the community of monks, as an act of homage to the Buddha. May the community of monks accept these light bulbs together with these accompanying gifts from us, for our benefit and happiness, and for the benefit of our beloved ones beginning with mother and father, for a long time to come.

14. Words for Offering Chairs

Yagghe bhante, saṅgho paṭijānātu, mayaṃ bhante, kocchāni saparivārāni, mahājanassa, sādhāraṇatthāya, bhikkhusaṅghassa, niyyādema, sādhu no bhante, ayaṃ, mahājanassa, sādhāraṇatthāya kocchānaṃ dānassa ānisaṃso amhākañceva, mātāpitu ādīnañca, piyajanānaṃ dīgharattaṃ, hitāya sukhāya saṃvattatu. [Gloss: "...we hand over these chairs together with their accompanying gifts, for the general benefit of the multitude, to the community of monks. Well would it be, Venerable Sir, if the merit of this gift of chairs, for the general benefit of the multitude, should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, may the Sangha kindly take note: we humbly present these chairs, together with these accompanying gifts, to the community of monks, for the general benefit of the public. May the merit of offering these chairs for the general benefit of the public, from us, conduce to the benefit and happiness of ourselves, together with our beloved ones beginning with mother and father, for a long time to come.

15. Words for Offering Books

Imāni mayaṃ bhante nānāsippapaṇṇāni saparivārāni mahājanassa uggahaṇūpakaraṇatthāya imasmiṃ ṭhāne niyyādema, sādhu no bhante ayaṃ mahājanassa uggahaṇūpakaraṇatthāya nānāsippapaṇṇānaṃ dānassa ānisaṃso amhākañceva mātāpitu ādīnañca piyajanānaṃ dīgharattaṃ hitāya sukhāya saṃvattatu. [Gloss: "We hand over these various instructional books, together with their accompanying gifts, at this place, as materials for the study and learning of the multitude. Well would it be, Venerable Sir, if the merit of this gift of various books of knowledge, as study materials for the multitude, should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, we humbly present these various books of knowledge, together with these accompanying gifts, at this place, to serve as materials for the study and learning of the public. May the merit of offering these various books of knowledge, to serve as study materials for the public, from us, conduce to the benefit and happiness of ourselves, together with our beloved ones beginning with mother and father, for a long time to come.

16. Words for Offering Bowls and Dishes

Imāni mayaṃ bhante bhojanabhājanāni saparivārāni bhikkhusaṅghassa onojayāma, sādhu no bhante bhikkhusaṅgho imāni bhojanabhājanāni saparivārāni paṭiggaṇhātu amhākaṃ dīgharattaṃ hitāya sukhāya. [Gloss: "Venerable Sir, we offer these food-vessels together with their accompanying gifts to the community of monks, for our own long-lasting welfare and happiness."]

Venerable Sangha, we humbly present these bowls and dishes together with these accompanying gifts to the community of monks. May the community of monks accept these bowls and dishes together with these accompanying gifts from us, for our benefit and happiness, for a long time to come.

17. Words for Offering a Bell Tower

Yagghe bhante saṅgho paṭijānātu mayaṃ bhante etaṃ gaṇḍigharaṃ saparivāraṃ buddhassa pūjanatthāya buddhasāsane niyyādema, sādhu no bhante ayaṃ buddhassa pūjanatthāya gaṇḍigharassa dānassa ānisaṃso amhākañceva mātāpitu ādīnañca piyajanānaṃ dīgharattaṃ hitāya sukhāya saṃvattatu. [Gloss: "...we hand over this bell tower together with its accompanying gifts, for the worship of the Buddha, into the Buddhist religion. Well would it be, Venerable Sir, if the merit of this gift of a bell tower, for the worship of the Buddha, should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, may the Sangha kindly take note: we humbly present this bell tower, together with these accompanying gifts, into the Buddhist religion, as an act of homage to the Buddha. May the merit of presenting this bell tower, as an act of homage to the Buddha, from us...

...conduce to the benefit and happiness of ourselves, and of our beloved ones beginning with mother and father, for a long time to come.

18. Words for Offering a Sermon Hall (Sala Karn Prian)

Yagghe bhante saṅgho paṭijānātu mayaṃ bhante etaṃ dhammasabhāsālaṃ saparivāraṃ buddhasāsanikānaṃ dhammassavanādipuññakaraṇatthāya buddhasāsane niyyādema, sādhu no bhante ayaṃ buddhasāsanikānaṃ dhammassavanādipuññakaraṇatthāya dhammasabhāsālāya dānassa ānisaṃso amhākañceva mātāpitu ādīnañca piyajanānaṃ dīgharattaṃ hitāya sukhāya saṃvattatu. [Gloss: "...we hand over this Dhamma-assembly hall, together with its accompanying gifts, for the performance of merit such as listening to the Dhamma by Buddhist devotees, into the Buddhist religion. Well would it be, Venerable Sir, if the merit of this gift of a Dhamma hall, for the performance of merit such as Dhamma-listening by Buddhist devotees, should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father."]

Venerable Sangha, may the Sangha kindly take note: we humbly present this sermon hall, together with these accompanying gifts, into the Buddhist religion, to serve as a place for performing meritorious deeds such as listening to the Dhamma, for Buddhist devotees. May the merit of presenting this sermon hall, to serve as a place for performing meritorious deeds such as Dhamma-listening for Buddhist devotees, from us, conduce to the benefit and happiness of ourselves, and of our beloved ones beginning with mother and father, for a long time to come.

19. Words for Offering a Bathroom / Toilet

Yagghe bhante, saṅgho paṭijānātu, mayaṃ bhante, etaṃ vaccakuṭiṃ, saparivāraṃ, cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, valañjanatthāya, buddhasāsane, niyyādema, sādhu no bhante, ayaṃ, cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, valañjanatthāya, vaccakuṭiyā, dānassa, ānisaṃso, amhākañceva, mātāpitu ādīnañca, piyajanānaṃ, dīgharattaṃ, hitāya sukhāya saṃvattatu. [Gloss: "...together with its accompanying gifts, for the use of the community of monks of the four quarters, both those who have come and those yet to come, we hand over into the Buddhist religion. Well would it be, Venerable Sir, if the merit of this gift of a toilet, for the use of the community of monks of the four quarters, should conduce to the long-lasting welfare and happiness of ourselves and our beloved ones beginning with mother and father." — the formula continues past the bottom of this page.]

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Venerable Sangha, may the Sangha please take note. We wish to offer a bathroom and toilet, together with its accessories, to the Buddhist religion, for the use of the monks of the Sangha residing in the four directions, both those who have come and those who have not yet come. May the merit of offering this bathroom and toilet, for the use of the monks of the Sangha residing in the four directions, both those who have come and those who have not yet come, which is ours, be for the benefit and happiness of us all, and of our beloved ones beginning with our mother and father, for a long time to come.

20. Words of Offering a Tiered Umbrella-Canopy for the Buddha Image

[Pali, romanised as printed:] Yagghe bhante, saṅgho paṭijānātu, mayaṃ bhante, etaṃ setachattātichattaṃ, saparivāraṃ, buddhassa pūjanatthāya imasmiṃ uposathāgāre niyyādema. Sādhu no bhante, ayaṃ buddhassa pūjanatthāya setachattātichattassa, dānassa, ānisaṃso amhākañceva, mātāpitu ādīnañca, piyajanānaṃ dīgharattaṃ, hitāya sukhāya saṃvattatu. — [Gloss:] Venerable Sir, may the Sangha please take note. We offer this white multi-tiered umbrella-canopy, together with its accessories, for the worship of the Buddha, dedicating it in this uposatha hall. May it be well, Venerable Sir: may the merit of this gift of the white umbrella-canopy for the worship of the Buddha bring benefit and happiness for a long time to ourselves and to our beloved ones, beginning with our mother and father.

Venerable Sangha, may the Sangha please take note. We wish to offer a white umbrella-canopy together with its accessories, here in this uposatha hall, as an act of Buddha-worship. May the merit of offering this white umbrella-canopy as an act of Buddha-worship, which is ours, be for the benefit and happiness of us all, and of our beloved ones beginning with our mother and father, for a long time to come.

21. Words of Offering an Electric Generator

[Pali, romanised as printed, continues on next page:] Yagghe bhante, saṅgho paṭijānātu, mayaṃ bhante, etaṃ vijjuggiyantaṃ, saparivāraṃ, cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, obhāsanidānatthāya imasmiṃ āvāse niyyādema, sādhu no bhante, ayaṃ, — [Gloss:] Venerable Sir, may the Sangha please take note. We offer this electric generator, together with its accessories, for the sake of giving light to the community of monks of the four quarters, both those who have come and those who have not yet come, dedicating it in this monastery. May it be well, Venerable Sir...

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[Pali, romanised as printed, continued from previous page:] ...cātudisassa, bhikkhusaṅghassa, āgatānāgatassa, obhāsanidānatthāya, vijjuggiyantassa, dānassa, phalavipāko amhākañceva, mātāpitu ādīnañca, piyajanānaṃ dīgharattaṃ, hitāya sukhāya saṃvattatu. — [Gloss:] ...for the community of monks of the four quarters, both those who have come and those who have not yet come, for the sake of giving light; may the fruit and result of this gift of the electric generator bring benefit and happiness for a long time to ourselves and to our beloved ones, beginning with our mother and father.

Venerable Sangha, may the Sangha please take note. We wish to offer an electric generator, together with its accessories, to this monastery, for the benefit of giving light to the monks of the Sangha residing in the four directions, both those who have come and those who have not yet come. May the fruit and result of offering this electric generator, for the benefit of giving light to the monks of the Sangha residing in the four directions, both those who have come and those who have not yet come, which is ours, be for the benefit and happiness of us all, and of our beloved ones beginning with our mother and father, for a long time to come.

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