Setting Up Ceremonies Ancient Edition

Order of Contents In Ceremonial Procedure - General Rites

Topic Page

General merit-making ceremony 1 Ceremony of setting up the altar table 13 Ceremony of lighting incense in reverence to objects of respect 25 Ceremony of using garlands 28 Ceremony of using floral bouquet trays 29 Ceremony of using incense-candle-cone floral offerings 31 Ceremony of using the lesser gold ceremonial set 33 Ceremony of using the sacred cloth sash, main and secondary 35 Ceremony of erecting the spirit house 37 Ceremony of making offerings to the guardian spirits of the land 50 Foundation-stone laying ceremony 56 Ceremony of raising the principal post 65 Building-opening ceremony 69 Ceremony of enshrining a royal image or statue 72 Ceremony of opening a hall / royal monument / memorial / statue 76 Buddha-image consecration ceremony 79 Kathin robe-offering merit ceremony 86 Pha Pa robe-offering merit ceremony 112 Ceremony of pouring water for blessings during the Songkran festival 116 Auspicious wedding ceremony 120 Funeral rites 145 Merit-dedication (Dakkhinanupradan) ceremony 161 Bibliography 164

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General Merit-Making Ceremony

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There are two kinds of merit-making ceremony in the Buddhist religion:

1. The auspicious (mangala) merit-making ceremony, held for the sake of good fortune, happiness, and prosperity - for example, house-warming merit-making, birthday ceremonies, wedding ceremonies, and the like.

2. The inauspicious (avamangala) merit-making ceremony, held to relieve suffering and grief and to entirely dispel misfortune - for example, funeral merit-making, [rites performed when] a vulture perches on the house, a rainbow touches down at the house, various ominous calamities, and the like.

Both of these kinds of merit-making ceremony share largely the same procedure in both the preparatory and operational stages, though there are some differences: some ceremonies omit certain items while others add certain items, as follows:

A. Preparatory stage

1. The altar table (โต๊ะหมู่บูชา) is placed to the right of the monks' seat, facing east, north, or south; facing west is not customary (except when necessary). For example, a seven-piece altar table set consists of:

- 1 Buddha image - 5 flower vases, or 5 trays of flowers - 1 set of incense pots with 3 incense sticks - 1 pair of candle holders with 2 candles - 1 taper candle holder with 1 candle

2. The monks' seat (อาสน์สงฆ์ - a raised platform for the monks to sit on) or seating cushion (อาสนะ - the seat, seating cover) is placed to the left of the altar table (it may be placed to the right if necessary), kept separate from the seating for laypeople. It consists of a table or a low bench, a mat or a carpet (large or small), and a backrest cushion.

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3. Refreshment vessels, consisting of a hot-water container, a cold-water container, and a spittoon, are placed to the right of the monks. The spittoon is placed innermost, with the cold-water container placed next to it; the hot-water container is presented once the monks have taken their seats.

4. Seating for the host and guests - Arranged in front of the monks' seating, kept separate from the monks' seating. - If the seating happens to share the same platform as the monks' seating, a mat or carpet should be laid over the portion used as lay seating.

5. The holy-water vessel / holy-water candle / cogon grass (หญ้าคา) - Arranged for every kind of auspicious ceremony, placed beside the altar table to the right of the presiding monk. - For inauspicious ceremonies such as merit-making before the body on the 7th, 50th, or 100th day, the anniversary of death, and the like, a holy-water vessel is not needed. - For inauspicious ceremonies held to dispel misfortune - such as a vulture perching on the house, a rainbow touching down at the house, various ominous calamities, and the like - a holy-water vessel is needed. - The holy-water candle should be made of genuine beeswax, weighing 1 baht [approx. 15 g] or more. - Cogon grass (หญ้าคา) is used for sprinkling the consecrated water; if unavailable, mayom (star gooseberry) leaves may be used instead.

6. The sacred thread (ด้ายสายสิญจน์) - For auspicious ceremonies, it is looped around the house in house-warming merit ceremonies, annual house merit ceremonies, ceremonies to dispel misfortune (inauspicious rites), and the like. - For inauspicious ceremonies concerning a corpse, the sacred thread is not looped around the house; instead it is run from the corpse so the monks may perform the bangsukul robe-offering [for the dead].

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Method of looping the sacred thread - For auspicious ceremonies, such as house-warming merit-making, etc., begin at the Buddha image on the altar table or the household shrine, or at the place where the monks' ceremony is held; loop it clockwise around the building or house, or around the ceremony grounds, then bring it back to loop clockwise around the base of the Buddha image once or three times. Place the coiled sacred thread on a tray to the left of the altar table. - For other auspicious ceremonies, loop it around the base of the Buddha image, then run it directly to loop around the holy-water vessel.

Method of using the sacred thread for bangsukul (robe-offering for the dead) - For an auspicious ceremony, if the urn containing ancestral remains is invited to join in the merit-making, a separate set of sacred thread - or the same set - is used: it is cut off from [the loop connected to] the Buddha image, then linked to the urn so the monks may perform bangsukul. - For an inauspicious ceremony, the thread is run from the corpse, from the urn of ashes, from the portrait of the deceased, or from the list of names of the deceased, to the monks for bangsukul.

7. The taper candle (เทียนชนวน) - equipment consists of: - 1 medium-sized brass candle holder - 1 beeswax or paraffin candle with a thick wick - Taper fuel (beeswax or paraffin candle mixed with gasoline)

8. The water-libation vessel - filled with clean water, prepared and ready before the time it is needed.

9. Inviting the monks

For auspicious ceremonies - For royal ceremonies, 10 monks are invited; for official government ceremonies, it is customary to invite 10 monks in accordance with royal ceremony. - For all kinds of ceremonies held by the general public, including auspicious wedding ceremonies, 5 monks are invited.

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For inauspicious ceremonies concerning a funeral, both royal and public ceremonies invite the same number of monks, namely: - 4 monks to chant the Abhidhamma - 4 monks to chant before the [cremation] fire - 5, 7, 9, or 10 monks to chant the Buddhist blessing texts, according to one's faith (for royal ceremonies, 10 monks are invited) - 20, 25, 50, 100, or 500 monks for the sawotchaeng chanting, or the entire monastery - For the matika-bangsukul chanting, it is customary to invite a number of monks equal to the age of the deceased, or according to one's faith.

B. Operational stage

1. Use of the taper candle

- Holding the taper candle: the master of ceremonies holds it with the right hand, palm facing upward, using four fingers (excluding the thumb) to support the base of the candle holder, then pressing the thumb against the base of the holder to secure it. It is not customary to grip the middle of the candle holder, as this would make it inconvenient for the presiding officiant to receive it.

- Presenting the taper candle: the master of ceremonies, holding the lit taper candle in the right hand, walks up to the presiding officiant, stands upright and bows in greeting, then follows the presiding officiant to the place of worship, walking slightly to the right of the presiding officiant. If the presiding officiant stops and stands in front of the place of worship, the master of ceremonies leans forward slightly to present the taper candle. If the presiding officiant kneels, the master of ceremonies kneels as well, then presents the taper candle with the right hand, keeping the left hand at the side.

- Receiving the taper candle back: once the presiding officiant has finished lighting the incense and candles, the master of ceremonies receives the taper candle back by extending the right hand, palm open, to receive it, then steps back slightly, bows in greeting, and turns to walk away.

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2. Conduct of the presiding officiant at the altar table

At the start of the ceremony

- Stand ready in front of the altar table and receive the taper candle from the master of ceremonies with the right hand. - Light the candle on the officiant's own left first, then the candle on the right. - Light the incense stick on the officiant's own left first, then the 2nd and 3rd incense sticks in order. - Return the taper candle to the master of ceremonies. - Prostrate at the prostration cushion 3 times. The sequence of the prostration is as follows: - Kneel - Sit upright (1. Press the palms together, 2. Lower the head, 3. Place both palms flat on the prostration cushion, 4. Lower the forehead to touch between the hands [so the forehead touches the cushion], 5. Raise the head while raising the pressed palms together, 6. Sit upright) - a total of 6 motions counts as 1 prostration.

Note: Lowering the head and then spreading the palms open onto the cushion in a single motion is not the correct method and should not be practiced.

3. The master of ceremonies invites the precepts / the protective chants (พระปริตร)

- Once the presiding officiant or the host has finished lighting the incense and candles in reverence to the Triple Gem and has returned to the seat, the master of ceremonies begins to recite the invitation.

- If the seating is at floor level, with all participants seated on the floor, the master of ceremonies should kneel, press the palms together, and prostrate 3 times before reciting the invitation. If the monks' seating is raised above the floor but all participants remain seated on the floor, the master of ceremonies likewise kneels to recite the invitation.

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- If the monks' seating is raised, and all participants are seated in chairs, the master of ceremonies should stand at the end of the monks' seating, in front of the 1st or 2nd monk from the end of the row, or wherever appropriate, pay respect to the presiding officiant, then turn to face the presiding monk, press the palms together, and recite the invitation for the precepts, pausing to draw out the tone rhythmically, as follows:

The Words of Invitation for the Precepts

Mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya / tisaraṇena saha / pañca sīlāni yācāma / [We, venerable sirs, request the Three Refuges together with the Five Precepts, to be observed separately.]

Dutiyampi mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya / tisaraṇena saha / pañca sīlāni yācāma / [For the second time, we make this same request.]

Tatiyampi mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya / tisaraṇena saha / pañca sīlāni yācāma / [For the third time, we make this same request.]

- Once the precepts have been received, the invitation for the protective chants (พระปริตร) should follow. When finished, if kneeling, prostrate 3 times; if standing, raise the hands in respect (wai). Afterward, pay respect to the presiding officiant once more.

The Words of Invitation for the Protective Chants

Vipatti-paṭibāhāya / sabba-sampatti-siddhiyā / sabba-dukkha-vināsāya / parittaṃ brūtha maṅgalaṃ / [For the warding off of misfortune, for the accomplishment of all prosperity, for the destruction of all suffering, recite the protective blessing.]

Vipatti-paṭibāhāya / sabba-sampatti-siddhiyā / sabba-bhaya-vināsāya / parittaṃ brūtha maṅgalaṃ / [...for the destruction of all danger, recite the protective blessing.]

Vipatti-paṭibāhāya / sabba-sampatti-siddhiyā / sabba-roga-vināsāya / parittaṃ brūtha maṅgalaṃ / [...for the destruction of all sickness, recite the protective blessing.]

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4. Lighting the holy-water candle

- The presiding officiant or the host must wait to light the holy-water candle a second time.

- When the monks' chanting of the Buddhist blessing reaches the Namokāra-aṭṭhaka verses - that is, the eight Namo verses - at approximately the 5th verse (beginning "Namo omakāti tassa..." etc.), the master of ceremonies lights the taper candle and goes to invite the presiding officiant, or the host, to light the holy-water candle, then lifts the holy-water vessel and presents it to the presiding monk. [The officiant] raises the hands in respect and returns to the original seat.

5. Offering rice to the Buddha image / presenting the meal to the monks

Once the staff have finished preparing the meal set for the Buddha offering and the food to be offered to the monks

The presiding officiant

- Stands ready at the table where the meal set is placed (no need to light incense, as this is considered a continuation of the incense- and candle-lighting done at the start of the ceremony).

- Kneels, presses the palms together, and recites the words for offering rice to the Buddha, saying "Namo tassa bhagavato arahato sammāsambuddhassa" (3 times), then recites the following words of offering:

"Imaṃ / sūpa-byañjana / sampannaṃ / sālīnaṃ / odanaṃ / udakaṃ varaṃ / buddhassa / pūjemi" [I offer this fine rice together with its accompanying dishes and pure water to the Buddha.] (only 1 time)

- Prostrates 3 times, or raises the hands in respect (wai) once, as appropriate to the location.

6. Taking leave of the offering to the Buddha

Once the monks have finished eating the meal, the host or the master of ceremonies kneels, presses the palms together, recites the words for taking leave of the Buddha's offering, and then may remove the food.

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Note: Taking leave of the offering to the Buddha is the duty of the staff member, who recites the following words of leave-taking:

"Sesaṃ maṅgalaṃ yācāmi" [I ask for the remainder as this blessing.]

(I ask for the remaining portion, as this auspicious blessing.)

7. Reciting the words of offering the Sangha gift (สังฆทาน)

- For offering fresh food at a royal merit-making ceremony, there is no recitation of the sangha-gift offering words (official government ceremonies customarily follow royal ceremonial practice).

- For offering fresh food at a public (ราษฎร์) merit-making ceremony, the words may or may not be recited, according to the host's wishes.

- For offering dried food, in both royal and public ceremonies, it is customary to recite the words of the sangha-gift offering.

7.1 Words for offering the sangha gift primarily consisting of a meal (offered before noon)

Namo tassa / bhagavato / arahato / sammāsambuddhassa (recited 3 times)

Imāni mayaṃ bhante / bhattāni / saparivārāni / bhikkhu-saṅghassa / oṇojayāma / sādhu no bhante / bhikkhu-saṅgho / imāni / bhattāni / saparivārāni / paṭiggaṇhātu / amhākaṃ / dīgharattaṃ / hitāya / sukhāya [We, venerable sirs, offer this meal together with its accompaniments to the community of monks. Well, venerable sirs, may the community of monks accept this meal together with its accompaniments, for our long-lasting benefit and happiness.]

Venerable community of monks, we wish to respectfully offer this meal together with these accompanying items to the community of monks. May the community of monks kindly accept this meal together with these accompanying items from us, for our benefit and happiness, for a long time to come.

7.2 Words for offering the sangha gift consisting specifically of various articles of use (may be offered at any time of day)

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Namo tassa / bhagavato / arahato / sammāsambuddhassa (recited 3 times)

Imāni mayaṃ bhante / kappiya-bhaṇḍāni / bhikkhu-saṅghassa / oṇojayāma / sādhu no bhante / bhikkhu-saṅgho / imāni / kappiya-bhaṇḍāni / paṭiggaṇhātu / amhākaṃ / dīgharattaṃ / hitāya / sukhāya [We, venerable sirs, offer these allowable articles to the community of monks. Well, venerable sirs, may the community of monks accept these allowable articles, for our long-lasting benefit and happiness.]

Venerable community of monks, we wish to respectfully offer these allowable articles to the community of monks. May the community of monks kindly accept these allowable articles from us, for our benefit and happiness, for a long time to come.

7.3 Words for offering the sangha gift dedicated [to the deceased] (offered for a specific purpose)

Namo tassa / bhagavato / arahato / sammāsambuddhassa (recited 3 times)

Imāni mayaṃ bhante / matakabhattāni / saparivārāni / bhikkhu-saṅghassa / oṇojayāma / sādhu no bhante / bhikkhu-saṅgho / imāni / matakabhattāni / saparivārāni / paṭiggaṇhātu / amhākañceva / mātāpitu-ādīnañca / ñātakānaṃ / kālakatānaṃ / dīgharattaṃ / hitāya / sukhāya [We, venerable sirs, offer this meal for the deceased together with its accompaniments to the community of monks. Well, venerable sirs, may the community of monks accept this meal for the deceased together with its accompaniments, for the long-lasting benefit and happiness of ourselves, and of our departed relatives beginning with mother and father.]

Venerable community of monks, we wish to respectfully offer this meal for the deceased together with these accompanying items to the community of monks. May the community of monks kindly accept this meal for the deceased together with these accompanying items from us, for our benefit and happiness, and also for the benefit of our relatives - beginning with mother and father - who have passed away, for a long time to come.

8. Preparing offertory articles (เครื่องไทยธรรม) to present to the monks

- Offertory articles are the various objects suitable to be offered to the monks, namely the Four Requisites and items falling within the category of the Four Requisites.

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- Items that may be handed directly to a monk (ประเคน) during the period from morning until noon include all kinds of savory and sweet food, whether fresh, dried, or canned food of every type. (If such items are to be offered after noon, they need not be handed directly; it suffices to inform the monk, who will then have them kept by an attendant to be prepared and offered on a later day.)

- Items that may be handed directly to a monk at any time include beverages, medicines, and pharmaceutical items such as sugar, honey, sugarcane juice, betel and areca nut, etc., or items not intended for eating.

- Items not appropriate to hand directly to a monk include money and objects used in place of money, such as banknotes. (When offering such things, a dedication note [ใบปวารณา] should be used in place of the money itself, while the money is given to the monk's lay attendant, ไวยาวัจกร.)

9. The manner of handing an offering directly to a monk

- If the giver is male, the item is lifted and handed directly into the monk's hand. If the giver is female, the item is placed onto a cloth that the monk extends to receive it.

- If the monk is seated on the floor, the offering should be handed while kneeling. If the monk is seated in a chair, the offering should be handed while standing or kneeling.

- Once any kind of food has been handed to a monk, a layperson must not touch it again; if touched by mistake, it must be handed over again.

The correct manner of handing an offering consists of five elements:

1. The item to be offered must not be too large or too heavy - it should be of a size that an average person can lift alone, and it must be lifted clear of the surface it was resting on.

2. The person offering it should stand no more than about 1 sok [cubit] from the monk, at most (not exceeding 2 sok).

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3. The presenter offers the item forward with a gesture expressing humble respect.

4. The gesture of offering an item forward may be by handing it over directly, or by an implement connected to the body — for instance, using a serving spoon/ladle to offer it, etc.

5. The monk receiving the offering may receive it directly by hand, or by an implement connected to the body — for instance, spreading a cloth to receive it, using the alms bowl to receive it, or using a vessel to receive it, etc.

10. The Water-Pouring Rite

- Every kind of merit-making event must include dedicating the merit to the deceased.

- Use water that is clear, clean, and pure, with no color or anything else mixed into it.

- Use a vessel made specifically for pouring water; if none is available, use a water glass or bowl instead, prepared in advance before it is needed.

- When the monks begin chanting the anumodana "Yathā...", begin pouring the water, holding the vessel with both hands and letting the water flow down in an unbroken stream, without using a finger to guide the stream.

- When the monks reach the chant "Sabbītiyo...", pour out all the water from the vessel, then raise the hands in añjali to receive the blessing that follows.

- The master of ceremonies should immediately take away the water-pouring vessel together with the poured water, and pour it onto clean ground in an open area, or at the base of a large tree, outside the building or house. It must never, under any circumstances, be poured into a spittoon or into a dirty place.

Words for the Water-Pouring Rite

May this be for my relatives; may [my] relatives be happy.

May this be for my mother and father; may [my] mother and father be happy.

May this be for the deities; may the deities be happy.

May this be for all beings; may all beings be happy.

May the merit of this deed of mine be accomplished for my relatives, mother and father, the deities, and all beings. May my relatives, mother and father, the deities, and all beings be happy indeed.

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The Rite of Setting Up the Group-Altar Table

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Setting up the group-altar table for enshrining the Buddha image together with the items of worship is considered essential and indispensable, whether in a royal ceremony, a state ceremony, or an ordinary rite — whether an auspicious occasion or an inauspicious one — because in the time of the Buddha, Buddhists' merit-making customarily invited the Buddha as the presiding figure, together with however many monks were needed. Therefore, in present-day merit-making ceremonies that include a monks' rite, it is customary to invite a Buddha image — regarded as a symbol standing in for the Buddha himself — to be enshrined at the ceremony, so that the Three Jewels, namely the Buddha, the Dhamma, and the Sangha, are all complete. Even in other ceremonies without monks, such as meetings and seminars, rank-conferring ceremonies, or the presentation of certificates, it is customary to set up a group-altar table to show respect to the Three Jewels, so as to calm the mind as a starting point for carrying out further activities auspiciously.

Setting up the group-altar table is regarded as a distinctive feature of the Thai nation, and is also an important cultural tradition and part of the nation's heritage. It is customarily done on two occasions:

1. Set up for general ceremonies, such as performing Buddhist merit-making rites, activities held by government agencies, and so on.

2. Set up as an offering of homage and respect to the monarch.

Setting Up the Group-Altar Table for General Ceremonies

In general ceremonies, it is customary to set up the group-altar table as a set of 5, 7, or 9, at the discretion of the host of the event and according to convenience. Arranging it to suit the venue is considered the best way to arrange it.

Principles for Setting Up the Group-Altar Table

The group-altar table set up for various ceremonies follows the principle that it should be placed at the head of the row, on the right hand of the presiding monk, with the Buddha image on the highest central table, its face turned in the same direction as the monks, as though the Buddha were the presiding figure of the Sangha. By custom, the Buddha's face is usually turned to face north, since the Buddha is regarded as Lord of the Northern Realm, or turned to face east, because at the moment of Enlightenment the Buddha's own face was turned toward the east. But if the venue does not allow this, facing any other direction incurs no fault and is not prohibited, and the Buddha image may be of any posture, except the reclining posture, which is not customary [for this purpose].

Arranging the offering items on the group-altar table is considered important, and those who arrange it usually do so with great care and refinement, both to express respect for the Three Jewels and to display artistry. In arranging it, every kind of offering item must not stand taller than the Buddha image. The components used in setting up the group-altar table include: 1 pair of candlesticks, 1 taper candlestick [for lighting others], 1 set of incense burners, and a tray adorned with a flower arrangement or a vase of flowers, in a greater or lesser quantity depending on the particular group-altar set.

Setting up the group-altar table for ceremonies or activities of government agencies, organizations, or companies can be divided into 2 types:

1. In ceremonies without any religious merit-making, such as meetings, training sessions, or seminars, or ceremonies not concerned with international matters, it is customary to set up the national flag and the royal portrait of His Majesty the King, arranging the table as a set of 5, 7, or 9, enshrining the Buddha image on the highest central table, adorned with a flower arrangement or vase of flowers, with 1 pair of lit candlesticks, and an incense burner for the presiding officer of the ceremony to light in worship of

the Three Jewels. At the side of the group-altar table, on the left hand of those attending the ceremony, set up the national flag; on the right hand, enshrine the royal portrait of His Majesty the King.

2. In ceremonies that include religious merit-making and the offering of food to the monks, set up the group-altar table following item 1, and add a pot of blessed water and a blessed-water candle, so that the presiding monk may make blessed water to sprinkle on the participants and the building as an act of auspiciousness when the ceremony ends, before the monks leave.

The Symbols Used in the Diagrams Are as Follows

[diagram: a heart-like outline] means the Buddha image

[diagram: a square] means the royal portrait

[diagram: a five-pointed star] means the royal statue/likeness

[diagram: a ribbon- or wing-like chevron shape] means the small gold ceremonial set (khrueang thong noi)

[diagram: a rectangle with banded end-pieces] means the incense-and-candle offering set (thup thian phae)

[diagram: a triangle] means the flower tray / flower arrangement

[diagram: a circle] means a vase

[diagram: a small rectangle with an upright stem on top] means a candlestick

[diagram: a trough-like shape, wider at the top] means an incense burner

Example of Setting Up the Group-Altar Table

(where the Buddha image is enshrined)

- The arrangement most commonly favored in general, because it requires few offering items and is convenient to set up

[diagram: a group-altar table in three sections — the left and right sections each hold a vase (circle); the center section holds the Buddha image (heart shape) above a flower tray (triangle); a lower row holds a candlestick, an incense burner, and a candlestick, in order] Group-of-5 pattern

[diagram: similar to the group-of-5 pattern, but with an added vase (circle) at each outer edge, both top and bottom] Group-of-7 pattern

[diagram: similar to the group-of-7 pattern, but with a further vase (circle) added at each outer edge, both top and bottom] Group-of-9 pattern

Setting Up the Group-Altar Table as an Offering of Homage to the Monarch

Ceremonies held to pay homage, offer blessings, and honor His Majesty the King customarily also set up a group-altar table. However, according to the principle of venerating a living person of reverence, incense and candles are not lit in worship. Therefore, in setting up the group-altar table for this purpose, an incense-and-candle offering set is used in place of the incense burner and candlesticks.

Setting up the group-altar table in various ceremonies to pay homage and respect to the monarch is done as follows:

1. On occasions when His Majesty the King passes by in a royal procession — such as a royal procession to perform the royal merit-making of offering the Kathin robes, or a royal procession returning from abroad, and so on — it is customary in such cases to set up the group-altar table in front of the building or along the roadside in front of one's premises. On the highest table, place the incense-and-candle offering set with the incense on top, together with a tray of fresh flowers with a closed cone covering (to be opened as the procession nears), and arrange a fresh flower arrangement or an artificial gold-colored one, with a pair of flower vases.

Example of Setting Up the Group-Altar Table to Receive a Royal Procession

[diagram: on the left, a vase (circle) above a flower tray (triangle); at the top center, a square (the royal portrait), with a row of candlestick–flower tray–candlestick beneath it; on the right, a flower tray (triangle) above a vase (circle); the bottom row holds, in order, a candlestick, a flower tray, the incense-and-candle offering set (banded rectangle), a flower tray, and a candlestick] Group-of-5 pattern

2. In cases where His Majesty the King does not pass by in a royal procession — such as at a ceremony of offering a royally-bestowed Kathin robe, which His Majesty has granted to a government agency, ministry, department, state enterprise, association, foundation, company, or private individual to present at a royal monastery, or at a ceremony celebrating the King's birthday held by a government unit in the provinces, and so on — it is customary in such cases to set up a group-altar table as in item 1, but a royal portrait, a royal painted likeness, or the royal cipher "ภปร" must also be set up.

2.1 As for the method of setting up the royal portrait, the royal painted likeness, or the royal cipher "ภปร": if the item has its own base for standing, and that base is not larger or wider than the top table of the group-altar set, it should be placed on the top table, with a tray of the incense-and-candle offering set together with a tray of fresh flowers placed on the middle table of the row below, or it may instead be placed on the lowest table of the middle row. The other tables should each hold a flower-arrangement tray or vase of flowers, filling every table. But if the royal portrait, painted likeness, or cipher "ภปร" is larger and wider than the top table of the group-altar set, an easel/stand may be used to hold it behind the group-altar table instead, though the stand must be taller than the group-altar table so that the image is clearly visible. If arranged this way, the top table of the group-altar set must still hold the tray of the incense-and-candle offering set and the tray of fresh flowers as described in the first case, but this incense-and-candle offering set must not obscure the royal portrait or diminish its prominence. If, once placed, the item obscures the royal portrait, it should be left out entirely.

Example of Setting Up the Group-Altar Table to Receive a Royal Procession

[diagram: similar to the group-of-5 pattern on the previous page, but with a vase (circle) added at each outer edge of the bottom row] Group-of-7 pattern

2.2 Ceremonies for offering blessings, such as on the King's birthday, may be arranged in several ways.

2.2.1 Signing a book of blessings without a gathering to offer royal eulogies: the building is decorated with the national flag, cloth, lanterns, or lights as appropriate, or according to the official regulations set as a standard pattern — such as posting the royal cipher inside the meeting room or in the carpeted ceremony area, setting up the group-altar table as a set of 5, 7, or 9 as convenient, enshrining the royal portrait on the highest table, and placing a tray of the incense-and-candle offering set in front of the royal portrait, with the incense on top, along with a tray of flowers with a closed cone covering. Arrange a fresh flower arrangement or artificial gold-colored one, and vases of flowers in pairs, on the table to make it reasonably beautiful. This group-altar table should be placed wherever is suitable and convenient for paying homage, with a table set up nearby holding the book for signing blessings, together with a pen and a chair for sitting to sign.

2.2.2 A ceremony with a gathering to offer royal eulogies and sign a book of blessings, led by a presiding officer: arrange the building and set up the group-altar table. The table...

for signing books, as in item 2.2.1, the group-altar table should be set up on a stage; if held in a tent, the group-altar table should be set up on a raised platform, with those attending seated in chairs or standing in orderly fashion by position or as appropriate.

2.2.3 A ceremony that includes merit-making dedicated to the royal merit, offering royal eulogies, and signing a book of blessings: arrange the building and the group-altar table for the royal portrait as in item 2.1, placed at the front, centered before the row of attendees. The group-altar table for the Three Jewels, as a set of 5, 7, or 9 as convenient, should have the Buddha image on the highest central table, adorned with a flower arrangement and a pair of vases of flowers, with 1 pair of lit candlesticks, and an incense burner placed between the candlesticks, with a place to prostrate before the Three Jewels. This group-altar table is placed at the head of the monks' seating area for 5 or 10 monks, arranged at the side.

2.3 In other ceremonies that honor the King, such as tree-planting ceremonies, exhibition ceremonies, or building-opening ceremonies held in his honor, and so on, the group-altar table for the royal portrait should be arranged as in item 2.1 — that is, the royal portrait enshrined on the highest central table, with gold and silver flower arrangements, flower arrangements, and vases of flowers, and a tray of the incense-and-candle offering set together with a tray of fresh flowers with a cone placed directly in front of the royal portrait, at the position the presiding officer can reach to open the cone. This group-altar table is set up on a stage or a raised platform.

3. Setting up the group-altar table for a former sovereign monarch — such as setting up the group-altar table for the 200th anniversary celebration of the founding of Rattanakosin, or a merit-making ceremony dedicated to any one former monarch, and so on — is customarily arranged as a group-altar table in the same way as for setting up one for His Majesty the reigning King, but with 2 points of difference, namely:

3.1 On the top table of the set — the highest one — the royal portrait, the royal painted likeness, or the royal statue must be set up in a dignified manner, so that it is clear which past reign the group-altar table honors.

3.2 On the lowest table of the set, set up 2 candlesticks; an incense burner is not needed. One candlestick holds 1 stick of aloeswood incense, the other holds 1 candle. Or, if candlesticks with incense and a candle are not to be used, the small gold ceremonial set (khrueang thong noi) may be set up instead. On the tray of the small gold ceremonial set there will be 3 small flower-arrangement trays, and 2 small candlesticks — one holding 1 stick of aloeswood incense, the other holding 1 candle — depending on what equipment is available.

Method for Setting Up the Small Gold Ceremonial Set

It should be set up facing the flower-arrangement side inward and the incense-and-candle side outward, following the principle that whoever is being honored, the flower-arrangement side should face toward that person. As for the incense and candle set up in worship, or the small gold ceremonial set up in worship, they need not be lit, except when a special rite is being performed specifically — such as the sadap pakon (bangsukul) rite, or a rite invoking the spirit — in which case they are lit for that purpose.

Example of Setting Up the Group-Altar Table for a Former Sovereign Monarch

Flower-Tray Style

[diagram: the top row has a flower tray (triangle) – a star (the royal statue) – a flower tray (triangle); below the star is a ribbon-like shape (the small gold ceremonial set); the bottom row has three flower trays (triangles) in a row] Group-of-5 pattern

[diagram: similar to the group-of-5 pattern on the previous page] Group-of-7 pattern

(a vase may be used in place of the flower-arrangement tray)

Style Using the Small Gold Ceremonial Set (using 2 tables, one noticeably smaller than the other, to be stacked together with a white cloth spread over them)

[diagram: two rectangles stacked to represent the two tables; the upper one has a small framed square containing a star (the royal statue), with a ribbon-like shape (the small gold ceremonial set) below it]

The setting up of the group-altar table for His Majesty the King, and the setting up of the group-altar table for a former sovereign monarch, have been described only for the method of arranging it as a set of 5, 7, or 9 tables, which nowadays can generally be found. But in practice, if such a group-altar set cannot be found, two small tables may be used instead — one somewhat larger, the other somewhat smaller — stacked one on top of the other, with the smaller one placed on top; this is acceptable. As for the decorative items, such as the flower-arrangement trays or vases of flowers, their number should be reduced to suit the table being arranged. But what must never be omitted, if arranging the altar table for His Majesty the King, is the incense-and-candle offering set and the tray of fresh flowers with a cone.

If arranging an altar table to honor past sovereign kings, one must set up a candlestick with fragrant-wood incense sticks planted in it and candles lit, or else a Lesser Gold Set — either of the two.

The Secretariat of the Cabinet, in letter no. Nor 0202/W 50 dated 8 June 31, notified the Ministry of Defense regarding the arrangement of altar tables at various ceremonies, as the Ministry of Education had had the Department of Religious Affairs and the Office of the National Culture Commission examine the matter and report it to the Cabinet, which acknowledged it on 7 June 31; the Ministry of Defense then issued an order on 13 June 31 for all government offices to be informed and to observe the following guidelines:

1. Arranging an altar table for merit-making ceremonies in Buddhism connected with monastic rites 1.1 A Buddha image must be placed at the center, on the tallest tier of the altar table, as the principal focus. If monks have been invited, it must be placed at the head of the monks' seating platform where the presiding monk sits. 1.2 If it is an official government function for which regulations have been set, the Thai national flag must be placed at the right side of the altar table — that is, the side the Buddha image faces outward toward, or the left-hand side of the person paying respect to the Buddha image — and a royal portrait of His Majesty the King must be brought and enshrined on the left side of the altar table, paired with the Thai national flag. 1.3 For official merit-making ceremonies which His Majesty the King attends in person, or for which he graciously sends a royal representative, it is not necessary to set up the national flag or the royal portrait at the altar table.

2. Arranging an altar table as an offering of homage and respect to the monarch 2.1 It is not necessary to enshrine a Buddha image; instead, a royal portrait is enshrined, or a floral arrangement bearing the royal cipher "Phor Por Ror" is made. If this cannot be arranged, flowers alone will suffice. It is enshrined at the tallest, central tier of the altar table, with what follows set further out.

Ceremonies–Rites 23

[continuing from the tier above] on the lower tier of the altar table is placed a tray of paired incense-and-candles together with a floral offering bowl and an anointing bowl, covered with a cone-shaped cover placed over the incense-and-candle tray, with the incense sticks positioned above the candles. 2.2 Where a royal portrait is enshrined in this manner, it is not necessary to have the national flag. 2.3 No incense or candles are lit; the incense and candles that are set out serve only as decoration for the altar table set, together with a vase of arranged flowers, or a floral pedestal tray set out as decoration, as appropriate. 2.4 To pay homage, one bows in respect, then opens and removes the cone-cover that covers the flowers, and bows in respect once more.

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Ceremonies–Rites 24

The Rite of Lighting Incense to Honor Objects of Reverence

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Offerings of homage such as incense, candles, and flowers are items used to pay respect to objects of reverence — for example, the Triple Gem, spirits (devas), ghosts, ancestors, parents, and teachers. In particular, the incense offering has requirements that differ according to the nature of the object being revered, such that the number of incense sticks lit for the offering differs. Namely:

- 1 incense stick: lit to pay respects at the funeral of an ordinary person (one prostration, without raising the palms together) - 3 incense sticks: lit to worship the Triple Gem — the Buddha, the Dhamma, and the Sangha (the direct meaning is to honor the three virtues of the Buddha: the virtue of wisdom, the virtue of purity, and the virtue of great compassion). Since the Dhamma and the Sangha are counted as part of the Triple Gem, if one wishes to worship the Dhamma or the Sangha specifically, 3 incense sticks are likewise used; even at the funeral of a monk, 3 incense sticks are lit (followed by 3 prostrations) - 5 incense sticks: lit to worship the spirit house (for good fortune), the house-guardian spirit shrine or open-air guardian spirit shrine, and various local deity shrines, such as the shrine of Chao Pho Khao Yai or the shrine of Chao Mae Thap Thim, collectively called "guardian devas" (meaning: 1 incense stick worships the deva alone; 4 incense sticks worship the deva's power extending in all 4 directions) - 7 incense sticks: to worship Mae Ya Nang Ruea [guardian spirit of boats], Chao Mae Nathi, and Thao Sithandon, it being held that Mae Ya Nang Ruea has the character of a deity attending boats able to sail across all 7 seas [khap samut — peninsulas]; Chao Mae Nathi and Thao Sithandon have

Ceremonies–Rites 25

the character of deities who dwell guarding and protecting the area of the 7 khap samut [peninsulas] (a portion of land jutting out into the ocean nearly surrounded by water on all sides; the sizes of these projecting landmasses, which connect to a larger continent, vary), namely: 1. The Indochinese Peninsula (located in the continent of Asia, the location of Burma, Thailand, Malaya, Cambodia, and Vietnam, lying between the Indian Ocean and the Pacific Ocean) 2. The Arabian Peninsula 3. The Indian Peninsula 4. The Iberian Peninsula } located in the continent of Europe 5. The Balkan Peninsula } 6. The Yucatán Peninsula } located in the continent of North America 7. The Baja California Peninsula } - 8 incense sticks: lit to worship every monarch who has passed away, such as Somdet Phra Chao Taksin Maharat [King Taksin the Great], among others, and lit to worship royal sons of monarchs of especially excellent virtue who have died, such as Admiral Prince Abhakara Kiartivongse, Krommaluang Chumphon Khet Udomsak, among others (meaning: 1 incense stick worships that person alone; 8 incense sticks worship the meritorious power of that person extending in all 8 directions) - 16 incense sticks: lit to worship the Brahma deities who dwell in all 16 levels of the Brahma world

Ceremonies–Rites 26

- "Trailing incense" (thup hang): this is incense belonging to the sacrificial offering, forming part of the offering, lit and planted into the offering itself in a number equal to the items of the offering, so as to serve as a medium connecting every single item of the offering so that the deity receives it fully. If the trailing incense is not planted, the deity will not accept the offering.

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Ceremonies–Rites 27

The Rite of Using Floral Wreaths (Phuang Mala)

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A phuang mala is flowers bound into a ring, used to pay homage to the dead and to memorials of departed venerable persons.

Occasions of use

- Paying homage to the deceased at the first occasion after death (royalty only): for example, His Majesty the King grants a wreath to be placed before the body of a soldier who has died in combat, etc. - Paying homage to the nation's fallen heroes on important days: for example, the Royal Thai Navy holds a wreath-laying ceremony honoring its fallen heroes on 17 January every year, etc. - Paying homage to royal statues, royal monuments, statues, images, and monuments on the anniversary of a royal death, passing, or decease: for example, the wreath-laying ceremony on Chulalongkorn Day [Piyamaharat Day] every year, etc. - Paying homage to royal statues, royal monuments, statues, images, and monuments on special occasions: for example, when a head of state visits other countries, or when a unit commander visits other units, etc.

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Ceremonies–Rites 28

The Rite of Using Floral Pedestal Trays (Phan Phum)

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[Image: two black-and-white photographs placed side by side, each showing a multi-tiered floral-tray altar set, with vases and floral mounds arranged on stepped platforms]

Gold-and-Silver Floral Trays Flower-Only Floral Trays

A phan phum is a tray arranged with flowers formed into a mound shaped like an alms-bowl mound, used to pay homage to Buddha images and to memorials of venerable persons. There are 2 kinds: 1. Gold floral tray and silver floral tray (with gold-colored and silver-colored brocade trim), arranged as a pair 2. Flower-only floral tray (fresh or dried), arranged as a single tray or as multiple trays

Occasions of use

- To pay homage to Buddha images, royal statues, royal monuments, statues, images, and monuments, whether permanently installed or temporary - To pay homage to royal portraits and photographic portraits on the occasion of a royal birthday or birth anniversary - To pay homage to royal statues and royal monuments on important national days, such as the day of Somdet Phra Chao Taksin Maharat (28 December), the day of King Rama I (Phra Phutthayotfa Chulalok Maharat), and Chakri Memorial Day (6 April), etc.

Ceremonies–Rites 29

- To pay homage to royal statues, royal monuments, statues, images, and monuments on various occasions, such as a visit by an individual or delegation to a unit, the opening ceremony of a celebration, an exhibition, a fair, etc.

Note — Gold and silver floral trays are used as a pair, set to the right and left (gold set to the right, silver set to the left) of the object of reverence.

- A single floral tray is set directly in front of the object of reverence.

- Multiple floral trays are set to decorate the altar table of the object of reverence.

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Ceremonies–Rites 30

The Rite of Using the Paired Incense-and-Candle Stand with Flower Cones

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[Image: a black-and-white photograph showing a stand bearing a multi-branched candle holder with three candles, flanked by two cone-shaped floral arrangements on small pedestals]

Paired Incense-and-Candle Stand with Flower Cones

The paired incense-and-candle stand with flower cones is one kind of offering of homage, used to pay respect to monks, royalty, and persons who are respected and revered.

1. It is composed of: - Fragrant-wood incense sticks arranged in 2 tiers, 5 sticks per tier, 10 sticks in total, laid lengthwise together on top of the candles - Candles arranged in 2 tiers, 5 candles per tier, 10 candles in total, laid lengthwise together beneath the incense sticks - 1 set of cone-shaped flower arrangements, placed on the incense-candle stand (the cone's cover must be opened while it is in use) - 1 floral garland, placed on the incense-candle stand (in the case where flower cones are not used)

2. Occasions of use - When monks perform the observance of paying respect to their preceptor and teacher at the start of the new Buddhist Lent retreat - When a monk or a layperson pays homage to a senior monk or a respected and revered person on a special occasion, such as the day of receiving a royally-granted ecclesiastical title, a birthday anniversary, etc.

Ceremonies–Rites 31

- To pay homage to His Majesty the King and to royalty on occasions of royal audience - To pay homage to His Majesty the King on occasions when he travels in royal procession - To pay homage to a royal portrait of His Majesty the King on auspicious occasions, such as receiving the royally-bestowed Kathin robes, receiving royally-bestowed gifts, etc. - To pay homage to royal portraits and photographic portraits on the occasion of a royal birthday or birth anniversary - To pay homage to an elder in order to ask forgiveness on the occasion of leaving lay life to be ordained

Note: the paired incense-and-candle stand with flower cones is used to pay homage only to those who are still living.

Ceremonies–Rites 32

The Rite of Using the Lesser Gold Set (Khrueang Thong Noi)

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The Lesser Gold Set is one kind of object of worship, used to worship the Dhamma, to worship a corpse, or to worship cremated remains.

1. It is composed of: - 3 floral mounds on cones - 1 fragrant-wood incense stick on a candlestick base set together on a single plain-rimmed tray - 1 candle on a candlestick base

2. Occasions of use - When His Majesty the King observes and upholds the Dhamma - To worship a relic of the Buddha - To worship a royal corpse, royal cremated remains, a royal statue, and a royal portrait (of a previous reign); or the corpse, cremated remains, statue, and portrait (of a deceased person of note) - To worship a corpse - To have a corpse "worship" the Dhamma [placed facing a sermon given in its honor] - To lead a funeral procession circling the crematory pyre

Note - It is not used to worship a Buddha image - It is used only for those who have already died (monks, royalty, and persons of honor) - If lighting it to worship a corpse, the floral cones are turned to face the corpse - If having the corpse "worship" the Dhamma, in the case where a sermon is given before the corpse, the floral cones are turned to face the direction of the sermon - The incense-candlestick is set to the right, the candle-candlestick to the left, of the object of reverence

Ceremonies–Rites 33

- At the time of lighting, the incense must be lit first.

[Image: a black-and-white photograph showing a small stand with a multi-branched candlestick holding lit candles, flanked by floral arrangements on both sides, set on a low table]

Lesser Gold Set for Worshipping a Corpse (cones turned to face the corpse)

[Image: a black-and-white photograph showing the same style of stand, with a candlestick and floral arrangements, set on a low table]

Lesser Gold Set for the Corpse "Worshipping" the Dhamma (cones turned to face the direction of the sermon)

Ceremonies–Rites 34

The Rite of Using the Phusa Yong and Rong Yong (Bier-Connecting Cloths)

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[Photographs: two black-and-white photographs of a funeral altar. The left photo shows a standing figure holding an object atop a tall stand, flanked by two flower vases, with a white cloth wound around a cylindrical pedestal. The right photo shows a similar altar with a wooden frame raised above it and wooden slats laid out in a row extending from the stand.] Phusa Yong Rong Yong

1. Meaning. The phusa yong is a cloth strip used for the sadap pakorn (chanting/robe-offering) rite or for offering bangsukul robes over a corpse, used in place of the sacred thread (sai sin). The phusa yong is typically made of gold- or silver-colored brocade cloth (pha tat), available in several widths — for example 3, 4, or 5 inches wide, and so on — while its length depends on the need, for example 10, 12, or 15 meters long, and so forth. 2. Use - If the deceased is of royal rank from Mom Chao (Prince/Princess) or equivalent and above, when the phusa yong is used there must also be a white cloth strip somewhat wider than the phusa yong, called the "rong yong." This is laid down as an underlying layer first, and the phusa yong is then laid out along it.

[Section: Ceremonies and Rites, p. 75]

- If the deceased holds a rank lower than Mom Chao, the rong yong need not be used; the phusa yong is simply laid out along the floor of the monks' seating platform, in the same way the sacred thread is used. 3. Connecting the phusa yong. This falls into two kinds: the commoners' rite (phithi ratsadon) and the royal rite (phithi luang). - The commoners' rite is a funeral rite that private individuals hold at an ordinary temple or at the home of the deceased. It is customary to connect the phusa yong in advance — that is, the sacred thread or cloth strip already tied to the coffin is joined beforehand to the phusa yong to be used for the bangsukul cloth offering, so everything is ready before the rite begins. - The royal rite is a funeral rite held under royal patronage, wherever it takes place; it uses two lengths of phusa yong. One length runs down from the coffin or urn above, sloping down to the front, with the remaining slack rested on a tray placed before the place of homage to the deceased — this length is called "the first length." The other length is folded and rested on a tray placed before the offering table on the monks' platform — this length is called "the second length." When the sadap pakorn rite is about to begin, the second length of phusa yong is laid out onto the monks' platform, and homage is paid to the deceased with a bow or a wai (a bow is more commonly used). After that, the first length of phusa yong is joined to the second length in front of the offering table; once this is properly done, the sponsor is invited to make the cloth offering. As soon as the monks finish the sadap pakorn rite, the phusa yong must be gathered up at once. Method of connecting the phusa yong before or after - If the person offering the bangsukul cloth holds a rank higher than the deceased, the phusa yong should be connected before the cloth offering. - If the person offering the bangsukul cloth holds a rank lower than the deceased, the phusa yong should be connected after the cloth offering. --------------------

[Section: Ceremonies and Rites, p. 76]

The Rite of Erecting the Spirit House (San Phra Phum)

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By Thai custom, a spirit house is found in almost every home — each single house has one spirit house. In some places that form a village of many dozens or hundreds of houses, not every house may have its own spirit house, since there is no suitable place to build one; in that case a spirit house shared by the whole village is used instead, commonly called a "San Chao Pu" (grandfather-spirit shrine). It is believed that worshipping Phra Phum (the guardian spirit of the land) is a good thing, serving to ward off all manner of calamity, to drive away spirits and demons that would cause harm, and to prevent every kind of misfortune, bringing peace, coolness, and prosperity to the householder or the village. For this reason, Thai people revere Phra Phum with regular acts of homage, and refrain from any act that shows disrespect — such as leaning things against the spirit house or throwing things at it, or dumping refuse in the area around the spirit house, and so on.

The History of Phra Phum According to the legend of the "Ten Avatars of Narayana" (Narai Sip Pang), it is told that in ages past there was King Thodsarat, ruler of the city of Phali (His Majesty Somdet Phra Maha Thirarachao — the Wise Sovereign — surmised that the city of Phali was Varanasi, since Varanasi had originally been named the city of Phasi). He had a queen named Phra Nang Santhathuk, and had eight royal sons, namely: Phra Chaimongkhon, Phra Nakhon Ratcha, Phra Thepphen, Phra Chaisop, Phra Khonthan, Phra Thammahora, Phra Waithat, Phra Thammikarat, and Phra Thaithara.

[Section: Ceremonies and Rites, p. 77]

When the royal sons had grown to maturity, the King of the city of Phali granted them each dominion over different domains, namely: 1. Phra Chaimongkhon — oversees dwellings, houses, and shops of every kind 2. Phra Nakhon Ratcha — oversees gates, forts and encampments, stairways, and watchtowers 3. Phra Thepphen — oversees animal pens of every kind 4. Phra Chaisop — oversees provision stores, granaries, and barns 5. Phra Khonthan — oversees wedding-ceremony halls and bridal chambers 6. Phra Thammahora — oversees mountains, forests, rice fields, and open plains 7. Phra Waithat — oversees temples, monasteries, and venerated sites 8. Phra Thammikarat — oversees crops and grain, parks, and gardens of every kind 9. Phra Thaithara — oversees streams, marshes, canals, swamps, rivers, and brooks At that time, the King of Phali came to violate the customs proper to a righteous king and no longer upheld the Ten Kingly Virtues. He grew greedy for gain without limit, and went about cheating and oppressing the people, so that suffering spread to every corner of the realm. Not only that, but he also encouraged all eight of his royal sons to behave as basely as he did. In time, word of this reached Phra Narai (Narayana), who, pitying the people and wishing to punish the King of Phali, or else to reform his character so that he would return to good conduct, transformed himself into a precept-keeping brahmin and flew directly down to the city of Phali, where he presented himself before King Thodsarat as he had intended.

[Section: Ceremonies and Rites, p. 78]

...anything, and so agreed and granted permission to the brahmin. Once he had the opportunity, the disguised brahmin asked King Thodsarat to pour a stream of consecrated water, so that the grant would be made absolute according to the king's own spoken word; King Thodsarat raised no objection whatsoever. Once the water had been duly poured, the brahmin reverted to his true form as Phra Narai (Narayana). Using his divine power, he took just two strides across the land of Phali — and with those two steps alone he had covered the entire territory of the kingdom of Phali. Seeing this, King Thodsarat was utterly stunned and deeply grieved at having failed to foresee this and at having been outwitted and deceived by Phra Narai. Trembling, he prostrated himself and begged that he not be driven from that place, asking only for whatever small dwelling place Phra Narai might mercifully allow. But no matter how he pleaded, it was of no avail — Phra Narai would not listen, for he intended to teach the king to understand sin and merit, right and wrong, so that he would truly repent of the many base sins he had committed. He therefore banished King Thodsarat and his entire family to live outside the bounds of the Himmaphan forest in the most extreme misery — with no rice to eat, no cloth to wear, no medicine to treat illness, not even a place to lay their heads. When King Thodsarat and his retinue had suffered such extreme hardship and deprivation, they came to feel deep remorse and sorrow over what they had done. Suffering greatly from having been banished from the city of Phali to live outside the bounds of the Himmaphan forest, they went together to pay homage to Phra Narai, telling him they had come to realize their wrongdoing, and begging his forgiveness and the return of the land so that they might have a place to live; and that from then on they would abide in virtue and righteousness and cause no one further suffering, and would help watch over and maintain the various places so that all might live in peace and happiness. Seeing their condition, Phra Narai took pity on them, and so allowed them to return to live in the city of Phali as before — but he would not grant them the whole land back. He would let [King Thodsarat] plant

[Section: Ceremonies and Rites, p. 79]

...only a single post in the ground, and thereafter he must watch over and maintain order in the buildings, houses, dwellings, and various places, so that the people could live in peace and happiness forever.

Requirements for Establishing a Spirit House 1. The lunar phase (dithi) for erecting a spirit house The dithi is simply the day counted in the waxing or waning of the moon. There are two kinds: the "city dithi" (dithi nakhon) and the "yi dithi" (dithi yi). The city dithi refers to the waxing-moon days 2, 4, 6, 9, and 11 (waning-moon days are counted the same way as waxing-moon days). These are the days prescribed as suitable for erecting a spirit house. Any day not listed here falls under the yi dithi, and erecting a spirit house on such days is forbidden. 2. Auspicious moments (reuk) for erecting a spirit house. Four good reuk are prescribed: - Phumipalo Reuk ("guardian of the land" — the reuk belonging to Phra Phum specifically) - Mahatthano Reuk ("wealthy householder") - Thewi Reuk ("noble lady, charm and popularity") - Racha Reuk ("the great and exalted one") 3. Days forbidden for erecting a spirit house, by month Month Forbidden Day 1, 5, 9 " Thursday and Saturday 2, 6, 10 " Wednesday and Friday 3, 7, 11 " Tuesday 4, 8, 12 " Monday The forbidden days alone are not sufficient; one must also check the yearly kan yok (astrological configuration) for the year in which the spirit house is to be erected.

[Section: Ceremonies and Rites, p. 80]

4. Customary features of erecting a spirit house 4.1 The site of the spirit house. The shadow of the house must never fall across the spirit house, nor may the shadow of the spirit house fall across the house. 4.2 The orientation of the chawet (the image of the guardian deity). The chawet must never face directly toward the entrance of the house, because if it does, when Phra Phum "lies down" his head would point out toward the door — that is, his head lies in the direction the chawet faces, with his feet toward the back of the shrine. When the householder or others walk in and out through the door, they would then be stepping over Phra Phum's head. 4.3 The front of the shrine must face the following directions: - For a spirit house at the home of a person of rank and title, or of royal lineage, the shrine must face north. - For a spirit house at the home of a householder, a wealthy person, or a merchant, the shrine must face south. - For a spirit house set in rice fields, open fields, or threshing grounds, the shrine must face west. - For a spirit house at a temple, a site of veneration, or a public place, the shrine must face east. In addition, some people nowadays favor the custom that for an ordinary person's home, the front of the shrine should face either the northeast or the southeast direction only. 5. Ornaments of the spirit house 5.1 One chawet (image of the guardian deity) 5.2 One pair of gold and silver ceremonial umbrellas (chat thong, chat ngoen)

[Section: Ceremonies and Rites, p. 81]

5.3 One pair of vases with decorative flowers 5.4 One set of incense holder and candle holders 5.5 One curtain to decorate the front of the shrine 5.6 One pair of male dolls, one pair of female dolls 5.7 One pair of elephant statuettes, one pair of horse statuettes 5.8 Two lakhon yok (votive dance-drama troupe) sets 5.9 A table, spread with a white cloth, large enough to hold all the shrine's ornaments 6. Items of homage and offering for the spirit house 6.1 A bowl of consecrated water, filled with clean water, with gold leaf, alloy-gold (nak) leaf, and silver leaf, three pieces of each 6.2 One set of turmeric-paste anointing powder, scented powder, and Thai perfumed water 6.3 Beeswax candles for the consecrated water, weighing 4 baht [about 60 g] each, with 12-strand wicks 6.4 Incense and candles set out for each direction (8 incense sticks, 8 candles), using beeswax candles weighing 1 baht [about 15 g] each, with 12-strand wicks 6.5 Special incense and candles, a suitable quantity, for the officiant/brahmin and the householder to offer 6.6 One tray of puffed rice and flowers 6.7 One cup each of cooked sesame and cooked beans 6.8 One cup each of raw sesame and raw beans 6.9 One pair of bai sri pak cham (rice-and-banana-leaf offering cones set in a bowl) 6.10 One pig's head with full trimmings 6.11 One duck 6.12 One chicken

[Section: Ceremonies and Rites, p. 82]

6.13 One steamed snakehead fish 6.14 One plate of crab 6.15 One plate of shrimp 6.16 One plate each of thong yip, thong yot, foi thong, and thuai fu sweets (traditional Thai egg-yolk sweets) 6.17 One plate each of red and white boiled rice-flour balls (khanom tom) 6.18 One bowl of pumpkin or sweet potato in sweet coconut cream 6.19 One plate each of boiled taro and boiled yam 6.20 Two hands of namwa bananas 6.21 Two young coconuts 6.22 One plate of sugarcane (four sections of cane, each one khuep [about 25 cm] long, scored around into segments without letting them come apart) 6.23 One cup each of butter and condensed milk 6.24 One tray of betel nut, betel leaf, and cigarettes 6.25 One glass of tea 6.26 One set of plate and spoon 6.27 One set of incense holder and candle holder 6.28 A table, spread with a white cloth, large enough to hold all the items of homage and offering

Procedure for Erecting a Spirit House 1. Preparing the ground. Before the day the spirit house is to be raised, prepare the ground properly. Mound the earth up higher than the surrounding level; the width and length may be whatever is desired. Make the ground firm and clean, free of any filth that would be offensive.

[Section: Ceremonies and Rites, p. 83]

2. Digging the hole. When digging the hole for the spirit-house post, the position of the hole should be measured to fall at the center of the prepared ground. Once the appointed time arrives, the officiant/brahmin lights incense and candles set out in all eight directions and begins preparing the tho-rani-san consecrated water. When this is done, he wipes the water over his own face and hair, then sprinkles it over the whole mounded area that has been prepared. He then strikes or digs the earth with a spade a symbolic three times, reciting the following incantation: "samuha khati samuha khata samuha sena samuha neyya, ya lui, ya lut, ya thon ok ma, esa yatti, na ma pha tha, patisitthi, phutthang pajjakkhami, thammang pajjakkhami, sangkhang pajjakkhami." After that, the actual digging may be done by anyone. 3. Auspicious items to place in the hole. Once the hole has been dug, before the post is planted, the following auspicious items are placed at the bottom of the hole: 3.1 Five gold coins and five silver coins 3.2 Five pieces each of gold leaf, alloy-gold (nak) leaf, and silver leaf 3.3 Five mayom (star gooseberry) leaves 3.4 Five marigold flowers 3.5 Five "Poi Sian" (crown-of-thorns) flowers 3.6 Five globe amaranth flowers 3.7 Five canna lily flowers 4. If there is an old spirit house already, proceed as follows: 4.1 Perform the rite of decommissioning the old spirit house: bring flowers, incense, and candles, light them at the old shrine, and recite the following incantation: Begin with three recitations of the Namo [homage verse]

[Section: Ceremonies and Rites, p. 84]

Om! Phra Chaimongkhon Bhumideva, guardian spirit of the earth of the city of Phali — vipassissa namatthu, cakkhumantassa sirimato, sikhissa pi namatthu, sabbabhutanukampino; samuha khati samuha khatang, patthasemayang, evang ehi. Na, move. Mo, withdraw. Phut, loosen. Tha, move. Ya, shift — come loose and drift free, by the power of Namo Buddhaya. Then say, in Thai: "I have now erected a new shrine, as the old shrine has become worn and dilapidated at this time. I respectfully invite Phra Chaimongkhon Bhumideva to come and reside in the new shrine, and beg that you rejoice and grant your blessing that the rite of erecting the new shrine be accomplished smoothly and well." After finishing the Thai passage, chant the above Pali incantation once more. After that, bring water to be consecrated as holy water using the following incantation, on another occasion — this being an incantation to subdue spirits, ghosts, demons, and evil forces, to dispel black magic, ill omens, and curses, and to banish every kind of misfortune from the site and the home, so that the householder may live in peace and happiness forever.

Incantation for Making Holy Water to Decommission an Old Shrine (using a candle fixed in the mouth of the bowl) Begin with three recitations of the Namo

Sacred Verse 1 Yanidha bhutani samagatani bhummani va yani va antalikkhe Tathagatam devamanussapujitam Buddham namassami suvatthi hotu Yanidha bhutani samagatani bhummani va yani va antalikkhe Tathagatam devamanussapujitam Dhammam namassami suvatthi hotu Yanidha bhutani samagatani bhummani va yani va antalikkhe Tathagatam devamanussapujitam Sangham namassami suvatthi hotu (Gloss: Whatever spirits are gathered here, whether of the earth or of the sky, I pay homage to the Buddha/Dhamma/Sangha, the Tathagata honored by gods and men — may there be safety and wellbeing.)

[Section: Ceremonies and Rites, p. 85]

Sacred Verse 2 By whose power the yakkhas show no terror at all, and whoever, applying himself thereto, tireless by night and day, sleeps happily and, sleeping, sees no evil at all — this protective chant, endowed with such virtues and more, let us recite.

Sacred Verse 3 (An invocation blending Buddhist and Brahmanic elements): homage arisen together with Brahma, having attained the fifth; having seen this, homage to Namo Buddhaya, salutation, homage — upon the head, to the Buddha and the devas; upon the brow, to Brahma and the devata; upon the heart, to Narayana; upon the hands, to the deva; upon the feet, to Isvara (Shiva) and Vishnu. May every undertaking be accomplished for you, by the power of all the Buddhas, the power of all the Dhamma, the power of all the Sangha; may there always be safety and wellbeing for you.

Sacred Verse 4 To the twenty-eight Fully Enlightened Ones, and the twelve thousand, and the five hundred thousand [Buddhas] — I pay homage with my head. To their Dhamma and their Sangha I pay homage with reverence. By the power of this homage, may all calamities be struck down; may the many perils, too, be utterly destroyed without remainder. To the fifty-five Fully Enlightened Ones, and the twenty-four thousand, and the ten hundred thousand [Buddhas] — I pay homage with my head. To their Dhamma and their Sangha I pay homage with reverence. By the power of this homage, may all calamities be struck down; may the many perils, too, be utterly destroyed without remainder. To the Fully Enlightened Ones, one hundred and ninety, and the forty-eight thousand [more, the verse continues onto the next page]...

[Section: Ceremonies and Rites, p. 86]

Twenty hundred-thousand [of them] — I bow my head in homage; to their Dhamma and Sangha, I pay homage with devotion. By the power of this act of homage, having struck down all misfortunes, may the many dangers, too, be utterly destroyed without remainder.

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When making the holy water for chanting to decommission the old shrine — the ground-spirit holy water, and the water for "may all dangers be destroyed" — once finished, sprinkle it at once over the whole area of the old shrine site, then also carry it to sprinkle at the site of the new shrine.

4.2 Sprinkling holy water at the new shrine site. While sprinkling at the new shrine site, recite the following (Pali, as printed): "sunakkhattaṃ sumaṅgalaṃ supabhātaṃ suhuṭṭhitaṃ, khaṇo ca sumuhutto ca suyiṭṭhaṃ brahmacārisu; padakkhiṇaṃ kāyakammaṃ vācākammaṃ padakkhiṇaṃ, padakkhiṇaṃ manokammaṃ paṇidhī te padakkhiṇā; padakkhiṇāni katvāna labhantatthe padakkhiṇe" — a blessing invoking a good constellation, an auspicious dawn hour, and rightly-directed deeds of body, speech, and mind.

- Also further empower the holy water with the "Lesser Universe Blessing": "By the power of all Buddhas, by the power of all the Dhamma, by the power of all the Sangha — the Jewel of the Buddha, the Jewel of the Dhamma, the Jewel of the Sangha," and so on. When finished, take the spirit-house image or guardian-deity image from the tray and perform the anointing rite, inscribe the sacred yantra, or perform the empowerment rite with the sacred verses.

- Once the writing of the yantra, the anointing, or the empowering of the spirit image is complete, hold the spirit image facing toward the shrine of the Land Guardian (Phra Phum).

5. Inviting the spirit-image up onto the shrine. The one setting up the shrine and the house owner carry the spirit image, walking clockwise around the shrine once. While circling the shrine, the one setting up the shrine should recite the invocation aloud, loud enough for everyone present to hear, as follows:

"Oṃ! Phra Chai Mongkhon, victorious blessing, land deities, Lord of the Earth of Krung Phali, together with your retinue, come and abide here — may there be happiness and prosperity always."

- Once the shrine has been circled a full time, come and stand in front of the shrine and invite the spirit-image up to be placed on the shrine at once. While inviting the spirit-image up onto the shrine, recite the sacred verse:

"My head [I offer] to Phra Chai Mongkhon, victorious blessing; I go for refuge to the land deity. Whether standing or sitting, whether by night or by day, at all times, may the great deity protect it."

- Once the spirit-image has been properly placed on the shrine, the one who set up the shrine sprinkles holy water once more, then recites the following proclamation in Thai:

"I hereby invite Phra Phum Thewa Chai Mongkhon, who resides in this land, within the domain of the Earth, whose house owner is .................................... , to come and dwell in this shrine that has been set up and dedicated. May Phra Phum Thewa, the guardian lord, graciously descend to reside at this shrine.

Please help watch over and protect everything within this precinct and dwelling, on behalf of the house owner, .................................... , who with a devoted heart has set up offerings of food and sacrifice, and worships with fragrant garlands and perfumes arranged with special care.

I invite the wondrous and glorious Phra Phum Thewet to descend and receive these pure and supremely excellent offerings, which I have prepared and splendidly present. May Phra Phum Thewa graciously accept them with delight, and grant and manifest divine power, to suppress and drive away spirits, ghosts, and phrai; savage beasts, hungry ghosts, and demons; all inhuman beings and coarse, ill-omened people; as well as all evil omens and misfortune, causing them to vanish and depart far from this dwelling. May fire hazards, hazards from the law, hazards from thieves, and lightning strikes never befall it. By the power and blessing of victory of the Lord of Krung Phali and Chai Mongkhon, may they watch over and bring about...

...may the house owner, .................................... , together with the descendants, relatives, and friends in this house, prosper in happiness and glory, and enjoy well-being and lasting flourishing forever."

6. Placing the offerings upon the shrine. Once the recitation is finished, the house owner places figures such as an elephant, a horse, a doll, and the like upon the shrine, and lights incense and candles in worship.

- Once the incense and candles have been lit, the one who set up the shrine comes and stands in front of the shrine, grips the front of the shrine with the right hand, keeps the left foot planted in place, and crosses the right foot to rest on the left knee, standing on one leg. He then recites the following sacred verse a total of 8 times:

"Even by recollecting it, beings that move through the sky attain a firm footing, just as if on the earth, at all times; from the net of all calamities, arising from yakkhas, thieves, and the like, let us recite this protective discourse for those not yet freed by count."

7. Giving the final blessing.

By the merit and store of goodness that I and ................, the house owner, together with relatives and friends, have performed on this occasion — this being an act of homage and worship to the virtue and to all sacred and holy things throughout the universe, accompanied by the power of the Triple Gem and by the majesty and merit of the various deities throughout the Brahma-world and the deva-world who have been humbly invited and invoked — may they graciously grant blessings of well-being, glory, long life, happiness, prosperity, and flourishing at all times. May the house owner, together with descendants, relatives, and friends, be free from suffering, free from sorrow, free from illness, and free from danger; whatever they wish for and aspire to, may it be fulfilled to their heart's content, with joy, delight, and comfort, for everyone.

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The Ceremony of Homage to the Land Guardian (Phra Phum) and the Local Guardian Spirit (Chao Thi)

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Thai society holds the belief that Phra Phum is the guardian deity in charge of a given area, whose duty is to protect the boundaries of the land as well as the dwelling, house, and various shops and buildings that the site's owner invites to dwell upon a shrine — a shrine shaped like a palace or a single-pillared Thai-style house prepared for the purpose. This guardian deity is given the title Phra Chai Mongkhon.

As for Chao Thi ("Lord of the Place"), this refers to guardian deities who dwell in and protect various locations, such as the ground, mountains, trees, the sky, and so on; collectively they are called Arak Khathewada ("guardian deities"). In some places, the site's owner builds a shrine for the Chao Thi, shaped like a palace or Thai-style house with four pillars, named either after the location or by convention — for example, Chao Pho Khao Yai, Chao Mae Thap Thim, and so on. There is another category of Chao Thi that has no permanent shrine set up, but instead dwells and protects general locations; these deities are likewise called Chao Thi or Arak Khathewada. When one wishes to make an offering to the Chao Thi, a table should be set up and covered with white cloth in an open-air area outside the eaves of the building, offerings placed upon it, and the rite of homage and worship then performed.

The purpose of performing the ceremony of homage to Phra Phum and Chao Thi is in the hope that they will help ward off the many kinds of calamity that may afflict one, and prevent all manner of ill omen, as well as to bring about happiness, well-being, victory, and lasting prosperity to the owner of that house or place.

Order of the Ceremony

When the appointed time arrives (offering ceremonies of every kind are customarily performed in the morning; they are not performed after midday), the group making the offering assembles in front of the shrine and proceeds as follows:

- The one acting as officiant offers one garland, placing it on the tray in front of the shrine. - Three-coloured cloth is tied around the pillar of the Phra Phum shrine or the Chao Thi shrine. - Five incense sticks and two candles are lit at the incense burner and candle-holder. - One prostration or wai is performed. - "Tail" incense sticks, equal in number to the offering dishes, are lit and planted in every offering dish. - The offering invocation is recited (if performed as a group, the officiant leads and the other participants recite along).

- Once the offering invocation is finished, one prostration or wai is performed, and the ceremony is complete.

Note: If a place for prostration has been prepared, join the palms and prostrate only once. If there is no place to prostrate, stand or kneel, bow the body, and raise the hands in a wai instead, according to whatever suits the place provided.

The Words for Offering the Sacrifice to Phra Phum

Namo tassa bhagavato arahato sammāsambuddhassa (recite 3 times)

[Pali, as printed:] Bhummasmiṃ (bhummassahmiṃ) disābhāge atthi devatā mahiddhikā, sāpi amhe anurakkhatu ārogyena sukhena ca; sasakkāraṃ sūpabyañjanasampannaṃ bhojanaṃ paribhuñjatu jayamaṅgaladevatā; sace no atthi doso pi sabbantaṃ khamatu no. — [meaning:] "In this region there is a mighty deity; may that deity protect us with health and ease; may the deity of victory and blessing partake of this food, complete with offerings and good seasoning; if we have committed any fault, may that deity forgive us all of it."

We, [the offerers], humbly bow in worship to the deity of great glory, guardian of this place upon the earth in every direction, possessed of great power, named Phra Chai Mongkhon. We invite you to come and receive the offerings and the sacrifice, consisting of various kinds of food, from all of us —

— if we have in any way been careless or have offended against you, please forgive us entirely for it all, and please watch over and protect us, keeping us far from all sickness and danger, so that we may find happiness and success in whatever we rightly wish for, forever and always.

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The Words for Offering the Sacrifice (Short Form)

[Pali, as printed:] Imaṃ sūpabyañjanasampannaṃ bhojanaṃ sa-udakaṃ varaṃ jayamaṅgala-bhummassa demi. — "I give this excellent food, complete with good seasoning and accompanied by water, to the Land Guardian of Victory and Blessing."

The Words for Taking Leave of the Offering

[Pali:] Sesaṃ maṅgalaṃ yācāmi. — "I ask for the remaining blessing."

The Words for Offering to the Local Guardian Spirit (Arak Khathewada)

Namo tassa bhagavato arahato sammāsambuddhassa (recite 3 times)

[Pali, as printed:] Bhummasmiṃ disābhāge santi bhummā mahiddhikā, te pi amhe anurakkhantu ārogyena sukhena ca; sasakkāraṃ sūpabyañjanasampannaṃ bhojanaṃ paribhuñjantu ārakkhadevatā; tesañ ce no atthi doso pi sabbantaṃ khamantu no. — [meaning:] "In this region there are mighty land deities; may they too protect us with health and ease; may the guardian deities partake of this food, complete with offerings and good seasoning; if we have committed any fault against them, may they forgive us all of it."

We, [the offerers], humbly bow in worship to all the guardian deities who protect this place upon the earth in every direction, possessed of great power. We invite you to come and receive the offerings and the sacrifice, consisting of various kinds of food, from all of us.

If we have in any way been careless or have offended against you, please forgive us entirely for it all, and please watch over and protect us, keeping us far from all sickness and danger, so that we may find happiness and success in whatever we rightly wish for, forever and always.

Offerings for Phra Phum and the Chao Thi

(The same offerings are used for both)

1. Pig's head (complete set) — 1 head 2. Boiled duck — 1 bird 3. Boiled chicken — 1 bird 4. Boiled crab — 1 plate 5. Boiled shrimp — 1 plate 6. Steamed snakehead fish, scales not scraped off — 1 fish [bracket: items 1–6 are joined by a brace labelled "served with dipping sauce"] 7. Red and white boiled sweets, thong-yip, thong-yot, and foi-thong sweets, one plate of each — 1 plate 8. Pumpkin or sweet-potato sweet curry — 1 bowl 9. Boiled taro and boiled yam, one plate of each — 1 plate 10. Seasonal fruit — 1 tray 11. Namwa bananas — 2 hands 12. Young coconuts — 2 fruits 13. Bai sri in a bowl — 1 pair 14. A garland — 1 garland 15. A pair of vases of fresh flowers — 1 pair 16. 28-proof liquor (or as desired) — 1 bottle 17. Drinking water — 1 bottle 18. No. 3 / No. 6 candles — 2 candles

19. Auspicious incense sticks (planted in the incense burner) — 5 sticks 20. "Tail" incense sticks (planted in the offering dishes) — 1 bundle 21. Incense burner and candle-holder (with a lighting taper) — 1 set 22. Plate with knife and fork — 1 set 23. Glasses (for water and liquor) — 2 glasses

**********

Diagram of the Offering Arrangement

[diagram: a floor plan. At the top, a box labelled "Phra Phum shrine / Chao Thi shrine" with a small stepped base beneath it, showing the shrine standing above the offering table. Below it is a large square representing the offering table, bearing the following labels —]

Water glass → Liquor → Cigarettes →

[a shaded ring shape, apparently a garland, positioned at the top centre of the table] Plate – spoon – fork

[a grid of six columns by six rows of circles representing the offering dishes, bracketed on the right into three groups labelled:] Savoury dishes Sweet dishes Fruit

Combined tray of fruit → [an arrow pointing into the row of fruit dishes]

Bai sri [circle] [circle] Bai sri

[two candle/incense-stand icons flanking a small round item, with lines converging downward to an arrow]

Vase – incense burner - candle-holder

The Ceremony of Laying the Foundation Stone

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The ceremony of laying the foundation stone is the ceremony of placing a stone slab inscribed with an auspicious hour, day, month, and year — known as the "auspicious moment" (duang rerk) — for the construction, at the site where various permanent buildings are to be built. These include religious buildings such as ordination halls, sermon halls, and monuments; government buildings such as provincial halls, municipal halls, and military headquarters buildings; and privately owned buildings such as banks and restaurants. The purpose of performing the ceremony is so that these buildings will become stable and enduring, their affairs will prosper and advance, and those who dwell within them will live in peace and happiness forever.

The Auspicious Peg-Woods

In performing this ceremony of laying the foundation stone, ancient tradition customarily also favours driving in auspicious wooden pegs. These pegs are made from nine kinds of auspicious wood, namely:

- Jackfruit wood — held as a token that it will support and generate power and majesty. - Chai Phruek (Cassia) wood — held as a token of victorious fortune. - Racha Phruek (Golden Shower) wood — held as a token of greatness and high rank. - Teak wood — held as a token that sanctity will arise. - Si Suk bamboo — held as a token that peace and happiness will arise. - Phayung (Rosewood) — held as a token that it will bolster and bring about stability. - Thong Lang wood — held as a token of wealth in money and gold. - Kan Krao wood — held as a token that it will prevent dangers from arising. - Song Badan wood — held as a token that it will bring about coolness and peace.

Each of the above kinds of wood is made into a length, each piece about 12 inches long and about 1½ inches in diameter, with the end whittled to a slight point so that it can be driven into the ground easily. (These auspicious peg-woods can be bought at shops selling ceremonial supplies, or at general monastic-supply shops.)

The Pit for Laying the Foundation Stone

The pit for laying the foundation stone is customarily made in one of two styles. One style is dug down into the ground, the pit being about 1 metre wide and long and about half a metre deep, made in a square shape. This style of pit has been favoured since ancient times, but it is difficult for the officiant of the ceremony, who must sit with knees bent, leaning down to drive in the auspicious peg-woods and to plaster on cement so that the brick and the stone slab adhere to one another. For this reason, this method is nowadays not much favoured.

The other style uses cement built up to a height of about half a metre above the ground, made into a square shape in the same manner as the first style of pit, but the bottom of the pit, once the cement has been poured, must have 9 holes bored into it, so that the officiant of the ceremony can conveniently drive the auspicious peg-woods down into the ground through those holes.

Planting the Ceremonial Fence, Canopies, and Flags to Form the Sacred Precinct

Once the pit for laying the foundation stone has been properly prepared, the area around the pit must be decorated by planting the ceremonial fence (ratchawat), canopies (chat), and flags (thong), together with young banana and sugarcane shoots, at all four entrances and exits. A sacred thread (sai sin) must also be run from the worship table where the monks chant the Buddhist blessing, looping all the way around the ceremonial fence, canopies, and flags. (This step is normally carried out by the ceremony master or the ritual specialist invited by the host.)

Honouring the Auspicious Time Before Laying the Foundation Stone

On the day the foundation-stone ceremony is to be held, in the morning before the monks chant the Buddhist blessing, tradition requires that the auspicious time first be honoured with offerings. The one who performs this rite must be someone knowledgeable in proper ceremonial matters, such as an astrologer or scholar, or a general ritual specialist — whoever is invited to serve as the ceremony master. Honouring the auspicious time requires the following ceremonial items:

- Bai sri in a bowl — 1 pair - Young coconuts — 2 fruits - Boiled pig's head — 1 head (if too expensive, boiled pork loin may be used instead) - Boiled chicken, boiled duck, boiled shrimp, and steamed snakehead fish, one plate of each, together with dipping sauce - Red and white boiled sweets, 1 plate of each; steamed cup cakes (khanom thuai fu) and foi-thong sweets may also be included, as a token of wealth in money and gold and of flourishing prosperity - Boiled yam and boiled taro, 1 plate of each - Nam Thai bananas — 1 hand; if unavailable, Namwa bananas or Hom bananas may be substituted - Roasted peanuts and roasted sesame; if unavailable, Chinese candy (khanom chan-ap) containing peanuts and sesame may be substituted instead - Various fruits, whatever can be found, combined on 1 plate - Cool water — 1 glass; betel, areca nut, and cigarettes — 1 tray - Fresh flowers — 2 vases; candles — 1 pair; incense burner — 1 set, together with incense for lighting in worship — 1 large packet

These items for honouring the auspicious time are arranged according to tradition handed down over time. If certain items cannot be found in the local market, such as shrimp or crab, they may be omitted; the guiding principle is simply convenience and whatever can be found locally. Also, for convenience, the invited ceremony master may be entrusted with arranging the offerings for honouring the auspicious time as well.

Preparations for the Monks' Ceremony

- Arrange to invite monks to chant blessings — 5 monks, or 7 monks, or 9 monks, as suits the venue and according to the sponsor's faith.

- Arranging the venue and preparing the items used in the monks' ceremony follows the same practice as for the ceremony marking the unit's founding anniversary.

Preparing the Items for the Foundation Stone-Laying Ceremony

- 1 hammer for driving the auspicious wooden pegs - The 8 kinds of auspicious wooden pegs as mentioned above - Brick tablets (Bang Bua Thong type), 9 tablets — 3 tablets painted gold, 3 tablets painted nak (rose-gold), 3 tablets painted silver; called the gold, nak, and silver bricks - A foundation-stone tablet, 8 x 12 inches, inscribed with the auspicious horoscope, 2 tablets (this horoscope is set by the knowledgeable expert who determines the auspicious time) — 1 tablet is for placing in the foundation-stone pit; the other tablet is customarily affixed to a wall of the building at a suitable spot - 1 tray of popped rice mixed with flowers, the flowers being either jasmine or rose petals - 1 bowl of prepared anointing paste - 1 vessel of holy water (normally the holy water from the monks' ceremony), together with cogon grass, for sprinkling - Cement already mixed, with a trowel ready - A case of nine-gem jewels (nine colors of gems)

Order of the Ceremony

Once the items for use in the ceremony are all prepared, on the day the ceremony is performed it begins in the following order:

1. The ceremony before the monks chant the blessing, morning session

- First light incense to inform the spirit house, the guardian deities, or any sacred presences residing in the area; it is even better if offerings can also be arranged and presented to them. - After that comes the ceremony of honoring the auspicious moment; the astrologer or the scholar who serves as master of the ceremony proceeds to honor the auspicious time.

2. The ceremony of chanting the blessing

- The monks ascend to the monks' seats; the sponsor presents refreshments. - The sponsor lights incense and candles to venerate the Triple Gem. - The master of ceremonies invites the taking of precepts; the monks bestow the precepts. - The master of ceremonies invites the Paritta chanting; the monks chant the blessing. - The monks chant the blessing in sequence; before reaching the "Chayanto" verse, they pause and wait so the ceremony can be performed (or the blessing chanting may instead be completed in full before the ceremony is performed). - If there is a report, the sponsor or the person responsible for the building's construction delivers the report to the presiding officiant; after that the presiding officiant is invited to the foundation-stone pit to perform the ceremony.

3. The ceremony at the foundation-stone pit

- The master of ceremonies hands the anointing paste to the presiding officiant.

- The presiding officiant anoints the foundation-stone tablet, the auspicious wooden pegs, the gold/nak/silver brick tablets, and the case of nine-gem jewels. - The master of ceremonies hands the hammer to the presiding officiant, and hands over the auspicious wooden pegs in order. - The presiding officiant receives each peg and drives it into the pit in sequence, until all 8 kinds are complete. - The master of ceremonies hands the gold, nak, and silver brick tablets to the presiding officiant in order. - The presiding officiant places the brick tablets on the wooden pegs, until all 9 pieces are complete. - The master of ceremonies hands the trowel and cement to the presiding officiant. - The master of ceremonies hands over the foundation-stone tablet, and the presiding officiant spreads [cement] into the gaps of the gold, nak, and silver brick tablets until every gap is filled. - The presiding officiant places the foundation-stone tablet on top of the gold, nak, and silver brick tablets. - The monks chant the verse of auspicious victory (Chayanto) while the band plays the "Maharoek" (Great Auspicious Moment) tune, as the presiding officiant sets the foundation-stone tablet in place. - The presiding officiant places the nine-gem jewels (nine colors of gems) on the foundation-stone tablet. - The presiding officiant scatters popped rice and flowers and sprinkles holy water onto the foundation-stone tablet. - The presiding officiant returns to the place where the monks' ceremony is held. - If the ceremony is held in the morning, the presiding officiant presents food and the four requisites as Thai offerings to the monks. - If the ceremony is held in the afternoon, the presiding officiant presents only the four requisites as Thai offerings. - The monks give the blessing of appreciation; the presiding officiant pours the water of dedication. - The presiding officiant pays respect to the Triple Gem.

- The monks travel back. - The ceremony ends.

Order of Driving the Auspicious Wooden Pegs

The auspicious wooden pegs are customarily driven in the clockwise (sunwise) direction — that is, driven around all 8 directions in a clockwise circuit, beginning with the jackfruit-wood peg at the center point and then proceeding toward the east, in the following order:

- Jackfruit wood (khanun) — center - Chai Phruek wood — east - Racha Phruek wood (golden shower tree) — southeast - Teak wood — south - Yellow bamboo (phai si suk) — southwest - Phayung wood (Siamese rosewood) — west - Thonglang wood (Indian coral tree) — northwest - Kan Krao wood (ironwood) — north - Song Badan wood — northeast

Diagram of the Placement of the 8 Kinds of Auspicious Wooden Pegs

[diagram: a rectangular frame divided into a 9-box grid arranged by direction. Top row (left to right), each box labeled above and inside — "Thonglang / Northwest", an arrow pointing right to "Kan Krao / North", an arrow pointing right to "Song Badan / Northeast"; middle row — "Phayung / West" with an arrow pointing up to the "Thonglang/Northwest" box above it, the center box "Khanun (jackfruit) / Center" with an arrow pointing right to "Chai Phruek / East"; bottom row — "Phai Si Suk (yellow bamboo) / Southwest" with an arrow pointing up to the "Phayung/West" box above it, "Teak / South" with an arrow pointing left from the "Racha Phruek/Southeast" box on its right, and an arrow pointing down from the "Chai Phruek/East" box to "Racha Phruek / Southeast"]

Diagram of the Placement of the 9 Gold – Nak – Silver Brick Tablets

[diagram: a 3-row, 3-column grid; each row has boxes reading left to right "Gold", "Nak", "Silver", repeated identically across all 3 rows]

Observations

- Regarding the sprinkling of holy water: some presiding officiants sprinkle it as many as 2 times — the first time sprinkling the foundation-stone pit before the ceremony begins, to pray that performing the ceremony will be free of all obstacles and hindrances; and a second time sprinkling after the ceremony has been completed, to pray that the building to be constructed will remain firm and enduring thereafter.

- Regarding the anointing of the foundation-stone tablet: it can be seen that some presiding officiants anoint it while others do not. The practice in this matter is that if the tablet has already been anointed beforehand by monks or other practitioners of sacred knowledge, the presiding officiant will not anoint over it again; if the tablet has never been anointed before, the presiding officiant will then anoint it so that the ceremony is complete and auspicious.

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The Raising of the Principal Post Ceremony

*******

The raising-of-the-principal-post ceremony is a ceremony of raising one particular post, designated to be the principal post, down into its hole at the auspicious moment marking the building of a dwelling house. It is used mostly for ceremonies in the construction of private individuals' dwelling houses; it is not used for the construction of large buildings (for which the foundation-stone-laying ceremony is used instead) belonging to religious institutions or government offices, such as sermon halls or provincial halls, for instance (though in some places it is also customary to hold the principal-post-raising ceremony as well). The purpose of performing the ceremony is so that such buildings attain lasting stability and so that those who dwell in them live in coolness and happiness forever. The preparations and procedures are as follows:

Stage 1: Preparation

1. One set (a reduced/minor set) of offerings for the deities, consisting of: - 1 piece of pork lying on banana leaf (mu non tong) - Boiled chicken and boiled duck, 1 of each, with dipping sauce - Fish, shrimp, crab, 1 plate of each - Sweets (thong yip, thong yot, foi thong, met khanun, thuai fu, etc.), 1 plate of each - 1 bowl of pumpkin stewed in sweet coconut syrup - 1 tray of seasonal fruit - Mung beans, black sesame, 1 bag of each - 2 hands of namwa bananas, 2 young coconuts - 1 pair of bai sri pak cham (rimmed banana-leaf offering trays)

- 1 bottle of liquor, 1 glass of cold water, 1 garland - 1 set of incense-pot and candlesticks

2. Offerings for venerating the principal post - Gold garland, silver garland (a wrapped gold-and-silver bundle, or artificial garlands colored gold and silver) - Three-colored cloths [the color for the month, from among 12 months (the month the ceremony is performed) — month 1 (Ai), month 2 (Yi), month 3, etc., whichever month it is; the color for the day, from among 7 days (the day the ceremony is performed) — from Sunday through Saturday, whichever day it is; and the color for the birth-day of the house's owner — totaling 3 colors] - 1 banana shoot, 1 sugarcane stalk - 1 length of pha khao ma (checked cotton cloth) (In some cases it is also customary to raise a secondary post; the offerings for the secondary post should be arranged the same as those for the principal post, but auspicious items need not be placed at the bottom of its hole) 3. Dig a hole approximately 1 meter deep, 1 meter wide by 1 meter long 4. Auspicious items to place at the bottom of the hole - 9 kinds of auspicious wood, namely: jackfruit wood, Chai Phruek wood, Racha Phruek wood, teak wood, yellow bamboo, Phayung wood, Thonglang wood, Kan Krao wood, Song Badan wood - Gold, nak, and silver leaves, 9 pieces of each - Gold and silver coins, 9 coins of each - 1 tray of popped rice and flowers

Stage 2: Making the Dharani-Sara Holy Water. The Master of Ceremonies Performs This

1. Light incense and candles to venerate the virtues of the Triple Gem, one's parents, teachers and mentors, and remembered instructors, inviting them to preside over the ceremony so that it may succeed.

2. Make the Dharani-Sara holy water (following the water-consecration text given at the end) 3. Sprinkle the person who made the holy water himself with 3 drops, and drink a little 4. Sprinkle the offerings, the principal post, and the entire ceremony site

Stage 3: Performed by the Sponsor and the Master of Ceremonies

1. The sponsor lights incense and candles (16 incense sticks, 1 pair of candles) and joss-stick tapers equal in number to the offerings 2. The master of ceremonies recites the invocation summoning the deities. When finished, 3. The sponsor drapes the gold and silver garlands on the tip of the principal post, ties on the three-colored cloths, ties on the banana shoot and sugarcane, ties on the pha khao ma cloth, drives in the 9 kinds of auspicious wood, and places the gold, nak, and silver leaves and the gold and silver coins at the bottom of the hole. When the auspicious moment arrives, the principal post is raised and lowered into the hole together with a triple cheer, followed by scattering popped rice and flowers — this concludes the ceremony.

Notes

1. Take the banana shoot and sugarcane to be planted [in the ground] in the evening. 2. Regarding the placement of the principal post: the principal post should be situated to the east or northeast side. It must not be at a spot near a staircase or near a bathroom. It is best if it is located in the same area as the owner's bedroom or the reception room. 3. For tying the three-colored cloths, the colors used are set as: 3.1 The color for the day the ceremony is performed 3.2 The color for the month the ceremony is performed 3.3 The color for the birth-day of the presiding officiant If the colors under items 1, 2, and 3 repeat, one may instead consider using the colors of the tricolor flag — namely red, white, and blue.

Minor Dharani-Sara Holy Water

(To be performed before conducting any ceremony) ****************

Light incense and candles to venerate the Triple Gem, the virtue of one's parents, teachers and mentors, and remembered instructors, requesting that they come to preside over today's ceremony so that it may succeed in every respect.

- (Sadhu) Sagge kāme ca rūpe, etc. (inviting the deities to descend) - Namo, recited three times; the Threefold Refuge; the virtues of the Buddha, the Dhamma, and the Sangha. When finished, drip candle wax into the holy water and recite the following incantation:

"Siro me phutthathewanja, nalāt phrommathewata, hathayang nārāyakanjeva, thawe hatthe prame surāpāthe, wissanukanjeva, sappakamma pasitthi me, sitthikitcang, sitthikammang, sitthikāriyatathākhato, sitthiteho, chayo nicjang, sappasitthi phawantu me" — [a devotional formula correlating parts of the body with deities — the head with the Buddha-deva, the forehead with the Brahma deity, the heart with Narayana, the two hands and feet with the presiding gods — asking that all undertakings succeed, that every task and every deed succeed, that the Tathagata's power and glory of accomplishment be constant, and that all success come to be for me]

- "May all blessings be; may all deities protect me; by the power of the Buddha, may there forever be well-being for me."

- "May all blessings be; may all deities protect me; by the power of the Dhamma, may there forever be well-being for me."

- "May all blessings be; may all deities protect me; by the power of the Sangha, may there forever be well-being for me."

- Use the holy water to sprinkle one's own head, 3 drops, then drink a little. After that, sprinkle all of the offerings. When finished, see the deities off with the verse beginning "Dukkhappattā ca nidukkhā," etc.

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The Building-Opening Ceremony

**********

A building housing the workplace of a government unit, or a building providing residential quarters for staff working in the unit, is considered to matter greatly to the morale of those who work there or reside there, because it is a sign portending well-being, happiness, and progress — it is, in effect, comparable to a second home. Therefore, when a government department has finished constructing a new building within its unit, before entering into work or residing there it is customary that merit-making or a building-opening ceremony must be performed first — just as, when we finish building a house, we must perform the house-warming merit-making before permanently moving in to live there. This is done for the sake of well-being and success in the work performed and in the dwelling itself.

Order of the Ceremony

- Participants assemble at the ceremony site - The monks ascend to the monks' seats - The presiding officiant arrives, then lights incense and candles to venerate the Triple Gem - The master of ceremonies invites the taking of precepts - The presiding monk bestows the precepts - The master of ceremonies invites the Paritta chanting - The monks chant the blessing - The officer in charge of the construction delivers a report and invites the presiding officiant to perform the building-opening ceremony - The presiding officiant proceeds to the designated spot and presses the button to open the cloth covering the signboard - The brass band plays the "Maharoek" tune

- The monks chant the verse of auspicious victory - The presiding monk applies the anointing paste and gilds the building's signboard with gold leaf, and sprinkles holy water - Food is presented to the monks - Thai offering-items are presented - The monks give the blessing of appreciation; the presiding officiant pours the water of dedication - The ceremony concludes

Note: In the case where the ceremony is held in the afternoon, there is no step of presenting food to the monks

(Example) Schedule Ceremony of Humbly Presenting the Residential Building At Chulabhorn Camp, Narathiwat Province 10 December 2536 [1993]

12:00 hours — Her Royal Highness Princess Chulabhorn Walailak, Crown Princess, arrives at the old residential building (the Royal Thai Navy arranges a midday meal to be offered to Her as a personal gesture)

- The Commander of the Marine Corps Command awaits and receives Her Royal Highness 14:00 hours — Her Royal Highness arrives at the new residential building - The Commander-in-Chief of the Royal Thai Navy, the Commander of the Marine Corps Command, the Governor of Narathiwat Province, and the Commander of the 3rd Infantry Regiment await and receive Her Royal Highness - The wife of the Commander-in-Chief of the Royal Thai Navy, the wife of the Commander of the Marine Corps Command, and the wife of the Governor of Narathiwat Province present garlands to Her Royal Highness's wrist

- He proceeds to enter the ceremonial pavilion. - He lights incense and candles, the offerings for venerating the Triple Gem. - He pays homage. - He is seated in the chair. - He receives the precepts (the presiding monk finishes conferring the precepts). - The Commander-in-Chief of the Royal Thai Navy respectfully reports and presents the residence for his stay. - He proceeds to the dais and presses the electric button to open the cloth covering the sign "[Royal Residence]..." (The monks chant the auspicious victory verses; the brass band plays the Maha Reuk anthem.) - He proceeds to cut the ribbon at the entrance gate of the residence. - He sprinkles lustral water. - He applies the anointing mark. - He enters the interior of the residence where he will stay. - He lights incense and candles to venerate the Buddha image (the Phor Por Ror emblem image) kept in the residence. - He returns to the ceremonial pavilion. - He presents the four requisites and offerings to the monks. - He is seated in the chair. - He pours the libation water (the monks give the blessing of anumodana). - He takes leave of the monks. (He proceeds to the residence and rests at his own leisure.) ******** (Ceremonies and Rites, p. 71)

The Ceremony of Inviting a Royal Image or Princely Image to Be Enshrined

******** When we create a likeness of someone as a memento, as though that person were still alive, it is because we recognise the virtuous deeds that person performed for the nation and society during their lifetime. Once that person has passed away, those who recognise their virtue create a likeness of them, so that it may become an object of reverence for later generations. It is worth noting, however: if it is a likeness of a monarch it is called a "phra borommarup" (royal image); if it is a likeness of a member of the royal family from the rank of Mom Chao up to Phra Ong Chao, it is called a "phra rup" (princely image). In order for such a likeness to acquire sanctity, it is necessary to hold a ceremony with its various steps for enshrining it at its permanent site. Here, as far as could be gathered, is offered an example of the practice used in the Royal Thai Navy, as follows. (Example) Schedule of the Ceremony of Inviting the Royal Image of King Chulalongkorn (Rama V) to Be Enshrined on the Pedestal at His Seat at the Headquarters, Naval Dockyard Department Tuesday 15 March 2534 [1991 CE], at 0808 hours ***** 0600 hrs — The motorcade bearing the royal image departs from the Naval Dockyard Department for the Fine Arts Department's Sculpture Division building, Phutthamonthon Sai 5 Road, Salaya Sub-district, Nakhon Pathom Province. (Ceremonies and Rites, p. 72)

0645 hrs — The committee chairman pays homage to the royal image. - The royal image is placed onto the vehicle for the procession. - Officials in the procession pay their respects. 0700 hrs — The motorcade bearing the royal image departs from in front of the Sculpture Division building. 0850 hrs — The Director-General of the Naval Dockyard Department, officials, and staff wait to pay their respects to the royal image at the front of the Headquarters building, Naval Dockyard Department. 0600 hrs — Ten monks take their seats on the monks' dais. - The Director-General of the Naval Dockyard Department lights incense and candles to venerate the Triple Gem. - The presiding elder monk administers the precepts; all present receive them. 0808 hrs — The vehicle bearing the royal image stops at the foot of the stairs. - The Director-General of the Naval Dockyard Department brings the royal image from the vehicle up onto the pedestal; officials and staff pay their respects. - The monks chant the auspicious victory verses; the band plays "Sansoen Phra Barami" [the Royal Anthem]. - The Director-General of the Naval Dockyard Department offers homage items and votive offerings. - The Director-General of the Naval Dockyard Department and the committee present the four requisites and offerings to the monks. - The monks give the blessing. - The ceremony concludes. (Ceremonies and Rites, p. 73)

(Example) Schedule Ceremony of Inviting the Image of Admiral H.R.H. Prince, Krom Luang Chumphon Khet Udomsak, to Be Enshrined on the Pedestal of the Monument at Khao Thap Phraya, Pattaya City Thursday, 4 January 2539 [1996 CE] ********** 0600 hrs The monument-building committee and participants assemble at the ceremony site. 0610 hrs The chairman of the monument-building committee (Deputy Commander-in-Chief of the Royal Thai Navy) arrives and presides over the auspicious-timing rite. 0630 hrs The auspicious-timing rite concludes. 0640 hrs The chairman of the monument-building committee and the chairmen of the various sub-committees line up to receive the presiding officiant. 0645 hrs The presiding officiant (Commander-in-Chief of the Royal Thai Navy) arrives. - The officiant lights incense and candles to venerate the Triple Gem. - The officiant takes his seat. - The chaplain invites the precepts. - The monks confer the precepts. - The monks chant the Buddhist blessing. - The monks finish chanting the blessing. (Ceremonies and Rites, p. 74)

1010 hrs The chairman of the monument-building committee delivers a report on the background of the project, presents the donors who contributed funds toward building the monument to hand over their donations, and invites the presiding officiant to perform the rite of enshrining the image on the monument's pedestal. 1016 hrs The presiding officiant enters the ceremonial area and performs the rite of enshrining the image of Admiral H.R.H. Prince, Krom Luang Chumphon Khet Udomsak, on the pedestal of the monument. - The monks chant the auspicious victory verses. - The presiding officiant returns to his seat. 1100 hrs - The midday meal is offered; the monks finish eating. - The presiding officiant presents offerings to the monks and pours the libation water. - The ceremony concludes. Dress code: Navy personnel White service uniform, folded collar, short sleeves. Army/Police personnel Service uniform, folded collar, long sleeves, colour per branch of service. Civilians Lounge suit or respectable attire, in mourning.* -------------- * Because this falls within the period of mourning for Her Royal Highness the Princess Mother, Somdet Phra Srinagarindra Boromarajajonani. (Ceremonies and Rites, p. 75)

The Ceremony of Opening a Shrine / Royal Memorial / Princely Memorial / Monument

*************** When a person who has built up virtue and worked for the common good of the nation and the people passes away, that virtue does not vanish along with them. It becomes a monument living on in the hearts of later generations, who are ever reminded of it. And in order to produce an image as though such eminent persons were still alive, it has become customary to build a dwelling-like structure called a "shrine" (san), or to build a royal memorial (phra borommaracha-anusawari), a princely memorial (phra anusawari), or a monument (anusawari), as a memorial for paying homage and reverence. Once such a shrine, royal memorial, princely memorial, or monument has been completed, an opening ceremony must first be formally performed. Besides imbuing it with sanctity, this also serves as a public announcement inviting everyone to come and pay homage and reverence. Here, as an example, is the schedule of the ceremony opening the shrine of Admiral H.R.H. Prince Aphakorn Kiattiwongse, Krom Luang Chumphon Khet Udomsak, at Phutawan Resort, Pak Chong District, Nakhon Ratchasima Province, on 31 March 2547 [2004 CE], as an example, as follows. (Ceremonies and Rites, p. 76)

Schedule The Ceremony of Opening the Shrine of Admiral H.R.H. Prince Aphakorn Kiattiwongse, Krom Luang Chumphon Khet Udomsak at Phutawan Resort, Pak Chong District, Nakhon Ratchasima Province 31 March 2547 [2004 CE] ******* 1300 hrs — The Aphakorn royal lineage and participants assemble in front of the shrine of Admiral H.R.H. Prince Aphakorn Kiattiwongse, Krom Luang Chumphon Khet Udomsak. 1345 hrs — The chairman overseeing the shrine's construction performs the rite of invocation and offering for an auspicious time (arranged by Brahmin officiants of the Bureau of the Royal Household). 1415 hrs — The Aphakorn royal lineage and participants assemble at the shrine, awaiting the arrival of the Commander-in-Chief of the Royal Thai Navy, the presiding officiant. - Ten monks take their seats on the monks' dais. 1430 hrs — The Commander-in-Chief of the Royal Thai Navy, the presiding officiant, arrives at the ceremony site. - The band plays the Maha Reuk anthem. - The Commander-in-Chief enters the ceremonial pavilion. - The Commander-in-Chief lights incense and candles to venerate the Triple Gem. - The presiding monk confers the precepts. - The monks finish chanting the Buddhist blessing. 1515 hrs — The chairman overseeing the shrine's construction delivers a report and invites the Commander-in-Chief to perform the shrine-opening rite. 1516 hrs — The Commander-in-Chief goes to the designated spot and presses the button to open the cloth covering the shrine's sign (the band plays the Maha Chai anthem; the monks (Ceremonies and Rites, p. 77)

...chant the auspicious victory verses; the Brahmin officiant strikes the victory gong, blows the conch shell, and swings the bandhausadha rattle) — soldiers fire a salute in the prince's honour. - The presiding monk applies the anointing mark, affixes gold leaf, and sprinkles the shrine area with lustral water. - The Commander-in-Chief offers homage items (a bouquet of fresh flowers, lit incense and candles, a small set of gold ceremonial vessels), then returns to stand at the opening dais. - Soldiers fire a salute in the prince's honour. - The Commander-in-Chief returns to the monks' ceremonial pavilion. - The Commander-in-Chief and the Aphakorn royal lineage spread the "bangsukul" cloth [a funeral-merit robe offering]. - The monks perform the sadap pakorn rite [chanting over the bangsukul cloth]. - The Commander-in-Chief and the Aphakorn royal lineage present the four requisites and offerings. - The monks give the blessing. - The Commander-in-Chief and the Aphakorn royal lineage pour the libation water. - The monks sprinkle lustral water. - The Commander-in-Chief pays homage to the Triple Gem. - The monks depart. - The Commander-in-Chief departs. - The band plays the Maha Reuk anthem. - The ceremony concludes. Dress code: - Naval personnel Uniform No. 2. - Civilians Lounge suit / respectable attire. ---------------- (Ceremonies and Rites, p. 78)

The Buddhabhiseka (Buddha-Consecration) Ceremony

****** The Buddhabhiseka ceremony is the rite of consecrating and infusing the Buddha's virtues into sacred objects (according to the Royal Institute Dictionary, B.E. 2542 [1999], p. 765, and the dictionary for Buddhist studies, "Words of the Temple" series, by Phra Dhammakittivongs, p. 700), by using the power of the Buddha's virtues found in the paritta texts or Buddhist-blessing verses, or by using the concentrated mind arising from the practice of meditation, to infuse it into various sacred objects, such as cast Buddha images, cast images of revered monks (kecha achan), cast royal images of monarchs and the royal family, images of deities, images of persons worthy of veneration, various sacred relics, and so on. It does not refer to the rite of consecration solely for cast Buddha images. Therefore, no matter what type of sacred object is being consecrated, it is alike called a "Buddhabhiseka" ceremony, though named after that particular sacred object, such as "the Buddhabhiseka of the Phra Phuttha Phon Prathan Rachanawi," "the Buddhabhiseka of the cast royal image of King Taksin the Great," "the Buddhabhiseka of the cast image of Chatukham Rammathep," and so on, and it is believed that sacred objects that have undergone the Buddhabhiseka ceremony become sanctified objects able to ward off danger and bring good fortune and victory. At present, new terms for such rites have come into general use, such as "Mangkhalabhiseka" and "Thewabhiseka," reflecting perhaps a wish to name the ceremony to match the particular sacred object concerned, as follows: - "Buddhabhiseka" is the rite of consecrating cast Buddha images and cast images of revered monks. - "Mangkhalabhiseka" is the rite of consecrating cast royal images of monarchs and the royal family, such as King Chulalongkorn the Great [Somdet Phra Piyamaharat], Admiral H.R.H. Prince Aphakorn Kiattiwongse, Krom Luang Chumphon Khet Udomsak, and so on. (Ceremonies and Rites, p. 79)

- "Thewabhiseka" is the rite of consecrating cast images of various deities, such as Brahma, Chatukham Rammathep, and Ganesha, among others. In some cases various sacred objects are brought to be consecrated on the same occasion, and the rite is then often given a combined name, such as "Buddhamangkhalabhiseka," "Buddhathewabhiseka," "Mangkhalathewabhiseka," and so on. Even though the terms used to name the rite after these various sacred objects do not match the original word prescribed, "Buddhabhiseka," the ceremonial practice is the same in every case. The Buddhabhiseka ceremony for every type of sacred object follows these principles of practice: 1. Equipment used in the ceremony 1.1 A tiered altar table, together with flowers, incense, and candles. 1.2 Equipment for the monks: - Reception furnishings for the monks, the same as for ordinary auspicious ceremonies. - A stand/seat for the presiding senior monk on the monks' side. - A monks' dais for 8 monks chanting the Buddhist blessing (10 monks for a royal or official state ceremony). - A monks' dais for 4 monks chanting the parittabhanavara. - A stand/seat for 8 revered monks/meditation-master elders (or as desired), arranged seated around the sacred objects. 1.3 Equipment for conducting the Buddhabhiseka rite: - 1 vipassi candle, with a wick exceeding the age of the one who lights it. - 2 mahamongkhon candles, weighing 8 baht each. - 9 navaharakhun candles, weighing 1 baht each. - 2 silver-and-gold candles. (Ceremonies and Rites, p. 80)

- 1 victory candle (thian chai), with 108 wicks, weighing 40 baht, as tall as the officiant of the ceremony (pinned in the victory-candle cabinet). - 2 Buddhabhiseka candles, weighing 12 baht each. - 1 set of candles for the mother-of-pearl-inlay tray. - 2 large bowls (khan sakhon) holding lustral water (with the Buddhabhiseka candle set upright in the centre of each). - Sacred thread (sai sinjana) strung around the ceremonial precinct as a lattice, one arm's span apart. - 5-tiered white ceremonial umbrellas (chattra), 6 poles, of a suitable height, planted at the 4 corners and at the entrance archway. - Ceremonial boundary cords (ratchawat) at the 4 corners (8 sides, each 1 metre long). - A table for the sacred objects, covered with white cloth, of a height suitably taller than the monks' seats. - 7 betel leaves, stacked, for extinguishing the victory candle. - Alms bowls holding lustral water for every revered monk/meditation-master elder who sits in meditation (nang prok). 1.4 Offerings presented to all the monks throughout the ceremony. 2. The Order of the Ceremony The order of proceedings for each ceremony may vary somewhat, depending on the venue and the presiding officiant, but the sequence of practice is for the most part the same or similar. Here, as an example, is the schedule of the Mangkhalabhiseka ceremony for the cast royal image of King Taksin the Great (at that time called the Mangkhalabhiseka ceremony), held on Saturday, 11 December 2542 [1999 CE], at the Audience Hall, Phra Racha Wang Derm [the Old Royal Palace / Thonburi Palace], as an example, as follows. (Ceremonies and Rites, p. 81)

Schedule His Holiness Somdet Phra Nyanasamvara, the Supreme Patriarch, Head of the Sangha of the Whole Kingdom, Proceeds as Presiding Officiant in the Mangkhalabhiseka Ceremony for the Cast Royal Image of King Taksin the Great on Saturday, 11 December 2542 [1999 CE], at 1400 hours, at the Audience Hall, Phra Racha Wang Derm [the Old Royal Palace], Bangkok ---------------- 1400 hrs - Participants and dignitaries assemble at the outer section of the Audience Hall. - Ten monks holding ecclesiastical rank take their seats on the monks' dais. 1405 hrs - The lay presiding officiant arrives at the ceremony site. 1410 hrs - The lay presiding officiant, the chairman of the Foundation for the Conservation of the Historic Site at the Old Royal Palace, senior officials, and those concerned wait to receive His Holiness. 1420 hrs - The Supreme Patriarch arrives at the ceremony site, then proceeds to be seated at the reception area in the outer section of the Audience Hall. - The lay presiding officiant lights incense and candles to venerate the Triple Gem, then approaches to present homage items to the Supreme Patriarch. - The presiding elder monk finishes conferring the precepts. - The chairman of the Foundation for the Conservation of the Historic Site at the Old Royal Palace delivers a report, then respectfully invites the Supreme Patriarch to apply the anointing mark and light the victory candle. (Ceremonies and Rites, p. 82)

- The Supreme Patriarch anoints [the image] and lights the victory candle (the chairman of the Foundation for the Conservation of Ancient Monuments in the Former Royal Palace presents the container of anointing powder and the kindling candle; while the victory candle is being lit, the monks chant the verse for lighting the victory candle, and the Brahmin officials sound the victory gong, conch shells, trumpets, and orchestra). - The monks chant the Buddhist blessings and recite the Dhammacakkappavattana Sutta. - The chairman of the Foundation for the Conservation of Ancient Monuments in the Former Royal Palace lights the Vipassi candle, the Mahamongkol candle, and the Nawaharakhun candle (while the monks chant the verse beginning "Buddham saranam gacchami," etc.). - The Supreme Patriarch sits in meditative resolve, cultivating recollection and contemplation. - The monks' chanting of the blessing concludes. - The lay chairman of the ceremony presents monastic requisites to the Supreme Patriarch. - The chairman of the Foundation for the Conservation of Ancient Monuments in the Former Royal Palace presents monastic requisites to all 10 monks holding ecclesiastical rank. - The monks give the blessing of appreciation; the lay chairman of the ceremony and the chairman of the Foundation for the Conservation of Ancient Monuments in the Former Royal Palace pour the water of dedication. - The chairman of the Foundation for the Conservation of Ancient Monuments in the Former Royal Palace respectfully invites [the Supreme Patriarch] to come forth and sprinkle the blessed water.

- The Supreme Patriarch sprinkles the blessed water, scatters popped rice and flowers, and departs (the chairman of the Foundation for the Conservation of Ancient Monuments in the Former Royal Palace and those concerned see him off). - The four monks who chant the Bhanavara and the eight elder meditation masters take their seats. - The chairman of the Foundation for the Conservation of Ancient Monuments in the Former Royal Palace lights the candle at the mother-of-pearl offering tray and the consecration candle at the water vessel beside the cabinet holding the victory candle. - The Bhanavara-chanting monks chant the consecration verses. - The elder meditation masters, seated in meditative vigil, conclude. Time 15:28 - The senior elder meditation master performs the rite of extinguishing the victory candle (the monks chant the verse for extinguishing the victory candle). - Monastic requisites are presented to the Bhanavara-chanting monks and the elder meditation masters. - The monks give the blessing of appreciation; those present at the ceremony pour the water of dedication. - The ceremony concludes. --------------

Arrangement of the Venue The Buddha Image Consecration Ceremony (Phutthaphisek) in the Ubosot

[Diagram showing the seating and table layout for the ceremony in the ordination hall]

Principal Buddha Image

Group-of-Seven Offering Table [a 3x3 grid, each cell numbered: 5, 1, 5 / 2, 3, 2 / 5, 4, 5] 1. Vipassi candle 2. Mahamongkol candle 3. Nawaharakhun candle 4. Incense, silver candle, gold candle 5. Tray/vase of flowers

Seating for the monks chanting the Buddhist blessings [text written vertically]

[Diagram of circles and squares surrounding a central box, with positions 1-9 numbered around it]

Table for placing the sacred objects

Seating for the senior monk, chairman of the monastic side; seats 1-4 for the meditation-master monks (ajarn) sitting in meditative vigil

Cabinet for the victory candle

Consecration candle [arrow pointing from a circle] Consecration candle [arrow pointing from a circle]

[A box with an arrow pointing to the label] Candle at the mother-of-pearl offering tray

Seating for the Bhanavara-chanting monks

The Merit-Making Ceremony of Offering the Kathin Robe

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Offering the Kathin

Kathin is a great annual merit-making event held once a year. It is classified as a "time-bound offering" (kalathan), meaning an offering made according to the proper season. It is set to be performed from the first day of the waning moon of the 11th lunar month to the 15th day of the waxing moon of the 12th lunar month. The word "kathin" means a wooden frame, or embroidery frame, used for stretching cloth to sew a monk's robe. Offering the kathin means bringing the kathin cloth to place before at least five monks, after which one monk unanimously appointed by the assembly of monks becomes the recipient of that kathin cloth.

History of the Kathin

In the Vinaya Pitaka, in the Kathina-khandhaka, it is recorded in essence that: once, about 30 monks from the city of Patha traveled from Patha to pay homage to the Buddha at the city of Savatthi. When they reached the city of Saketa, about 6 yojanas (96 km) from Savatthi, it happened to be the start of the Rains Retreat, so they had to stay and observe the retreat at Saketa. When the retreat ended, they hurried onward; at that time it was still the rainy season, so the road was mired in mud, and they had to endure sun and rain until their robes were soaked through. The Buddha therefore permitted them to receive the kathin in order to obtain new robes, to be observed from the first day of the waning moon of the 11th month to the 15th day of the waxing moon of the 12th month, on the condition that once the cloth was received, [the monks] must together complete the robe-making rite (kathin-kranta) within that same day (that is, before the next dawn arrives). This matter of kathin was originally a matter for the monks alone, a formal monastic act (sanghakamma); the monks themselves had to make the effort to find the cloth, which was quite difficult. Later, lay devotees who wished to assist

the monks, hoping also for merit, took it upon themselves to prepare and offer [the cloth] as well. This is not a matter for laypeople alone — even monks may offer kathin to one another, and this is in no way improper (however, one may not offer kathin at the very monastery where one has kept the Rains Retreat oneself).

Types of Kathin

There are two types of kathin: royal kathin and public kathin. Kathin in which the royal set of cloth is offered at a royal monastery is called royal kathin (kathin luang). Kathin performed by the general public everywhere is called public kathin (kathin rat).

Royal Kathin

It is recorded that when Buddhism spread and became established in Thailand, and the Thai people who settled on Thai soil had come to accept and revere Buddhism as the national religion, the offering of kathin gradually became a custom of the land. The sovereign, as ruler of the kingdom, took up the matter of kathin as one of the royal ceremonies, performing it regularly whenever the kathin season arrived. Because the sovereign performed this royal merit-making regarding kathin as such a royal ceremony, it came to be called "royal kathin" — any monastery at all, whether a royal monastery or a public one, if the sovereign proceeded there in person to offer the kathin robe, was said to have received "royal kathin." In later times, the matter of royal kathin changed according to the circumstances of the kingdom; for example, as the people's faith grew in step with the sovereign's own royal faith, they were granted the royal favor of being allowed to offer the kathin robe according to their respective standing, and so on. This led to royal kathin being divided into three types, namely:

1. Royal kathin designated as a royal ceremony 2. Kathin Ton (the sovereign's personal kathin) 3. Royally-granted kathin

Royal Kathin Designated as a Royal Ceremony (Kathin of the Royal Procession)

This kathin is one to which the sovereign proceeds in person on a regular basis, at important monasteries designated by the government, with an official schedule for the royal procession arranged in good order. At present, His Majesty the King proceeds in person to offer the kathin robe at various monasteries, both in Bangkok and in the provinces, at 16 monasteries, all of which are royal monasteries: 1. Wat Phra Chetuphon Wimon Mangkhalaram, Bangkok 2. Wat Mahathat Yuwaratrangsarit, Bangkok 3. Wat Suthat Thepwararam, Bangkok 4. Wat Bowon Niwet Wihan, Bangkok 5. Wat Benchamabophit Dusitwanaram, Bangkok 6. Wat Ratchabophit Sathit Maha Simaram, Bangkok 7. Wat Ratchapradit Sathit Maha Simaram, Bangkok 8. Wat Thepsirintharawat, Bangkok 9. Wat Ratchathiwat, Bangkok 10. Wat Makut Kasattriyaram, Bangkok 11. Wat Arun Ratchawararam, Bangkok 12. Wat Ratchaorasaram, Bangkok 13. Wat Phra Pathom Chedi, Nakhon Pathom

14. Wat Suwannadararam, Phra Nakhon Si Ayutthaya 15. Wat Niwet Thammaprawat, Phra Nakhon Si Ayutthaya 16. Wat Phra Si Rattana Mahathat, Phitsanulok

Of these royal monasteries, His Majesty the King proceeds in person to offer the kathin robe, but he does not visit all 16 monasteries; he proceeds in person to only about 8 or 9 monasteries per year. For the rest, he graciously has members of the royal family, privy councillors, or others deemed suitable act as his representatives to make the offering. For this kathin designated as a royal ceremony, he graciously has the Bureau of the Royal Household issue the schedule annually, so there is no advance reservation [by others].

Kathin Ton (the Sovereign's Personal Kathin)

This kathin is one to which the sovereign proceeds in person to offer at a monastery that is not a royal monastery, and the visit is not made in an official capacity or as a royal ceremony, but is rather the sovereign's own personal act of merit-making. Major General Mom Thawiwongse Thawanyasak (M.R.W. Chalermlarp Thawiwongse) recounted the history of the origin of Kathin Ton as follows: "As for what this personal kathin was called before the reign of King Rama V, no record has been found; it came to be called 'Kathin Ton' in the reign of King Rama V, after his incognito tours of the provinces in 1904 (B.E. 2447). On that particular tour, he had it arranged more simply than an ordinary pleasure excursion for royal recreation — that is, he had no official orders sent ahead to the provinces to prepare places for him to stay; wherever he wished to stop, he stopped there. Sometimes he traveled by small boat or by train,

traveling without letting anyone know [who he was]. That excursion came to be called "Prapat Ton" (the original incognito tour). The reason it was called "Prapat Ton" is that on 18 July 1904 (B.E. 2447), while traveling by a four-oared mad-boat on an excursion along the Om River, he graciously had another four-oared mad-boat added to row alongside the royal boat, for use whenever he wished to travel without anyone recognizing him. Once the mad-boat had been purchased as he wished, he graciously bestowed on that boat the name "Ruea Ton" (the original boat). On that day, it was nearly 9 p.m. before the royal procession returned to the resting place at Ratchaburi, because the current was swift and the people in the retinue grew breathless trying to keep up. From then on, that particular excursion came to be called "Prapat Ton," and this became the origin for calling the sovereign's personal offering of the kathin robe "Kathin Ton" — just as the Thai-style house he had built for himself to reside in like an ordinary villager came afterward to be called "Ruean Ton" (the original house)." The King of the present reign follows in the royal footsteps of King Chulalongkorn, graciously proceeding each year to perform the royal merit of offering the Kathin Ton robe. The criteria for deciding at which monastery to offer the Kathin Ton robe are as follows: 1. It must be a monastery where the sovereign has never before proceeded to offer the kathin robe. 2. The people must have great devotion to that monastery. 3. The local people rarely have the opportunity for an audience with the sovereign; when he proceeds there, they will have the chance for a close audience as well.

Royally-Granted Kathin

This is kathin in which the sovereign grants royal cloth to those who petition for it, to be offered at a royal monastery. Apart from the important monasteries designated for the sovereign's own personal visits — at present the 16 monasteries mentioned above are excluded — the reason royally-granted kathin arose is that there are now a great many royal monasteries, so the opportunity is opened for ministries, bureaus, departments, and other suitable groups or individuals to receive royally-granted kathin cloth to offer. Those who receive it may add their own monastic requisites as a personal contribution, dedicating the merit to the sovereign according to their own devotion. At present, any ministry, bureau, department, group, or individual wishing to receive royally-granted kathin cloth to offer at any royal monastery may apply to the Religious Affairs Department, Ministry of Culture, following the established procedure, which amounts to reserving the kathin in advance.

Public Kathin

Public kathin is kathin that the general public, out of their own devotion, brings to offer at various monasteries, excluding those already mentioned under royal kathin. The offering of kathin by the public, from the Sukhothai period down to the present, has various names according to the manner in which it is performed, namely: 1. Kathin, or Maha Kathin 2. Chula Kathin (minor/rushed kathin) 3. Kathin Samakkhi (unity kathin) 4. Kathin Tokkhang (unclaimed/leftover kathin)

Kathin or Maha Kathin

This is kathin brought by a member of the public to offer at a particular monastery, where that person alone, out of devotion, serves as the sole sponsor. That is, whoever has the devotion to offer kathin at a monastery brings the cloth — sometimes called the "kathin cloth proper" — which may be a single piece or several pieces; it may be white cloth not yet cut, or cut into pieces enough to be assembled into a robe; it may be finished but not yet dyed, or already dyed — any of these qualifies as the kathin cloth proper. The custom of the public offering kathin at various monasteries is not limited to the kathin cloth proper alone; some sponsors may also have the devotion to offer other items along with it, called the "kathin retinue" (briwan kathin). According to custom, these consist of the four requisites — items needed by monks and novices, namely the triple robe, other necessary requisites, or regular household items such as mosquito nets, pillows, bedding, beds, tables, chairs, water jars, pots, pans, spittoons, stoves, containers for savory and sweet food, tools for repairing monastic dwellings such as knives, axes, planes, chisels, saws, brooms, hoes, spades, medicinal supplies including medicine, toothpaste, and toothbrushes, as well as kitchen supplies such as rice and fruit, and so on — or other items besides these, provided they are suitable for the monks and novices to use. There may also be items to distribute to those living at the monastery or those who join the kathin ceremony, according to the sponsor's devotion and generosity. In addition to the above, there is also the custom that the sponsor offering the kathin must provide one further robe to drape over the principal Buddha image, as well as candles to be lit while the monks recite the Patimokkha, commonly called "Patimokkha candles," numbering 24, and a white cloth banner painted with a crocodile or other water creature such as a fish or mermaid, to be planted at the front of the monastery, for those situated

along the riverbank. Once the kathin offering is completed, [there is] also a white cloth banner painted with a centipede design, planted at the front of monasteries situated on a hill far from a river. These banners serve to show that that particular monastery has received the kathin and that others may join in and rejoice in the merit. There is also another popular custom concerning the timing of the kathin offering: if it takes place in the morning, there will also be a merit-making offering of the midday meal to the monks and novices of the monastery. This kind of kathin, in which a lay sponsor brings the kathin cloth proper and its retinue to offer at various monasteries as described above, is called "Kathin" or "Maha Kathin." It is the form of kathin most commonly offered by the public today. It may be called "Maha Kathin" (Great Kathin) in order to show its difference from another kind of kathin called "Chula Kathin" (Minor Kathin).

Chula Kathin

This is kathin that must be made in great haste. Originally, in Thai vernacular, it was called "Kathin Laen" (running kathin). A sponsor undertaking to offer this kind of kathin must have many helpers and great manpower, because the process must begin from making the cloth to be offered from the very start — that is, beginning with cotton that has already matured and is usable but is still in the boll, in a quantity sufficient to make a robe. A rite is then performed treating that quantity of cotton as though it had just been sown, sprouted into a plant, grown, flowered, formed bolls, matured, and ripened; it is then gathered, ginned to remove the seeds, carded into fluff, made into thread, braided into skeins, reeled into hanks, then sized with rice water, dried, wound onto bobbins, threaded onto the shuttle, and woven into a piece of cloth of the size needed to be offered as the kathin robe. Once the monks receive that cloth, it is given to the monk who is the "robe-keeper" (ongkhrong), who then proceeds according to the monastic discipline.

After that, the sponsor must continue helping — kneading, pounding, and washing the cloth, then drying it, then cutting it into a robe, and then sewing, dyeing, drying, folding, and pressing it, and finally offering it once more to the robe-keeper so that he may perform the formal marking and determination (pinthu-athitthan). Once the pinthu-athitthan is complete, a meeting of the monks is held to inform them, and all the monks rejoice in the merit — this concludes the Chula Kathin ceremony. However, in cases where the sponsor of a Chula Kathin does not have enough manpower, the earlier steps of the ceremony may be omitted; one may begin instead with a large piece of white cloth, roughly measured to be enough to cut into a robe, and bring it directly to offer. Once the monks have processed it according to the monastic discipline, [the sponsor] continues by washing, measuring, cutting, sewing, and dyeing it to completion, then brings it back to offer to the robe-keeper for the pinthu-athitthan, following the same procedure described above for the full traditional form of Chula Kathin. It should also be remembered that, whichever method is used, a Chula Kathin must be completed within a single day, beginning in the morning and continuing until dawn of the following day — that is, it must be finished before the dawn of the new day; otherwise, that kathin does not count as a valid kathin. As for the retinue accompanying a Chula Kathin — the robe for the principal Buddha image, the Patimokkha candles, as well as the crocodile and centipede banners — these remain the same as described earlier under "Kathin or Maha Kathin."

Kathin Samakkhi (Unity Kathin)

This is kathin sponsored jointly by many people together, not by a single sponsor as with "Kathin" or "Maha Kathin." Everyone involved is a co-sponsor; however much or little each person contributes is not fixed. However, in order to keep the organization of the kathin from becoming too complicated and confusing, a committee is usually formed to manage it, and letters soliciting donations are also sent out to others. Whatever funds are raised are used to prepare the cloth that constitutes the kathin proper, together with the retinue described above. When there is...

Any remaining funds are also donated to the temple, so that the temple may use them for suitable purposes — such as constructing religious buildings, restoring monks' quarters (kuti), the ordination hall (bot), and stupas (chedi), among others. This kind of communal kathin (kathin samakkhi) is often brought to offer at temples that are currently under construction or restoration, in order to help fund the swift completion of the temple's needed projects.

Communal kathin is a widely popular practice, because besides being considered an act of merit and virtue, it also helps support and maintain the temple, and adds to the festive, joyful spirit of the event through the communal feeling that comes from offering kathin together.

Stray / Leftover Kathin (Kathin Tok Khang)

This type of kathin also goes by other names, such as "fallen kathin" (kathin tok) and "thief's kathin" (kathin chon). Professor Phraya Anuman Rajadhon discussed the reasons this kind of kathin came about, as well as the various names given to it, in his work on the Ok Phansa (end-of-Vassa) festival, writing:

"But this is done in localities that have many temples, where there may be a temple left over with no one to offer kathin to it. So there are often devotees who go searching out such a temple in order to offer kathin in the ordinary way, in the days close to the very end of the kathin season, or on the last day — the day before the first day of the waning moon of the twelfth month. Offering kathin in this way is called 'stray kathin' (kathin tok khang), or 'fallen kathin' (kathin tok); in some localities it is called 'thief's kathin' (kathin chon), because of the manner of going to make the offering suddenly and without any prior notice at all — going all at once, without informing the temple beforehand so that it can prepare and make everything ready. Offering a 'fallen kathin' is held to yield a stronger merit and blessing than an ordinary kathin offering. Sometimes people prepare goods to offer kathin at several temples, but manage to actually make the offering at only a few of them; the religious gifts (khrueang thai tham) prepared for the offering that are left over — or that could not be offered because the temple had already received its kathin — are then made up into a forest-robe offering (pha pa), called 'forest robes added to kathin' (pha pa thaem kathin)."

For this type of kathin, matters such as the kathin robe set and its accompanying offerings remain as described earlier.

What sets this type of kathin apart is that there is no advance reservation of a temple; the offering is made specifically to a temple that no one has yet offered kathin to, and one may offer at several temples. Furthermore, any leftover religious gifts (khrueang thai tham) can be turned into another kind of merit-offering, called "forest robes added to kathin" (pha pa thaem kathin).

Reserving Kathin

1. Public (raatsadon) temples: individuals or groups who wish to go and offer kathin, whether alone or together, do so by reserving the temple in advance, starting from within the Vassa (rains retreat). If any temple has no one who has reserved it, then as the kathin season draws near, the laypeople and lay temple officers (thayok-thayika) of that temple will join together to arrange the kathin offering there themselves. The customary method of reserving is to draw up a written notice of reservation and post it at the temple where the offering will be made, so as to formally inform the sangha of the day and time the offering will take place; alternatively, one may go and pay respects to the abbot to inform him directly. As an example, the schedule for the Royal Thai Navy's communal kathin ceremony at Wat Pak Khlong Makham Thao in the year 2547 (2004) is given below:

Schedule of the Royal Thai Navy Communal Kathin Ceremony

at Wat Pak Khlong Makham Thao, Wat Sing District, Chai Nat Province

20–21 November 2547 (2004)

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Schedule

Saturday, 20 November 2547

1500 hrs — The kathin robe set is set up at the Phra Pariyattitham School

1630 hrs — Performance by the Royal Thai Navy Music Division band and by performers from Chai Nat Province

Sunday, 21 November 2547

0630 hrs — The motorcade of committee members and ceremony participants departs from Navy Headquarters (Tho.Tho.Ko.Tho.)

0945 hrs — Committee members and ceremony participants are gathered and ready at the ceremony site

0955 hrs — Committee members stand ready to receive the Commander-in-Chief of the Royal Thai Navy, presiding officer of the ceremony, at the front of the ordination hall (ubosot) of Wat Pak Khlong Makham Thao

1000 hrs — The Commander-in-Chief of the Royal Thai Navy arrives at the front of the ordination hall of Wat Pak Khlong Makham Thao

- The chairman of the organizing committee (Director-General of the Navy Education Department) and the committee members welcome and escort the Commander-in-Chief into the ordination hall

- The Commander-in-Chief lights incense and candles to venerate the principal Buddha image, then views the mural paintings within the ordination hall

- The Commander-in-Chief goes to offer reverential gifts before the cast image of Luang Pu Sukh, and offers reverential gifts before the image of Admiral H.R.H. Prince Abhakara Kiartivongse, Prince of Chumphon (Krommaluang Chumphon Khet Udomsak), at the shrine hall

- The Commander-in-Chief and party release fish at the landing in front of the temple / plant a commemorative tree

1040 hrs — The Commander-in-Chief enters the venue for the Navy's communal kathin robe-offering ceremony (Phra Pariyattitham School)

- Lights incense and candles to venerate the Triple Gem, then sits in the reception area

- The monks of the whole temple chant the Buddhist blessing (Phra Phutthamon), concluding

1100 hrs — The midday meal offering is presented to the monks and novices of the whole temple, numbering 33

1115 hrs — Ceremony participants take their meal

1230 hrs — Kathin robe-offering ceremony

- The committee chairman gives a report and formally invites the Commander-in-Chief of the Royal Thai Navy to perform the Navy's communal kathin robe-offering ceremony

- The Commander-in-Chief receives the kathin robe from an official, stands with palms joined, faces the Buddha image (on the group-shrine table), recites the Namo formula three times, then turns to face the monks and recites the leading words for offering the kathin robe: "Imaṃ bhante, saparivāraṃ, kathinadussaṃ, saṅghassa, onojayāma, sādhu no bhante, saṅgho, imaṃ saparivāraṃ, kathinadussaṃ, paṭiggaṇhātu, paṭiggahetvā ca, iminā dussena, kathinaṃ atthara tu, amhākaṃ, dīgharattaṃ, hitāya, sukhāya." [Gloss:] "Venerable Sangha, we present this kathin robe together with its accompanying gifts to the Sangha. May the Sangha kindly accept this kathin robe together with its accompanying gifts, and, having accepted it, please spread the kathin rite with this cloth, for the benefit and happiness of us all, for a long time to come."

"Venerable and worthy Sangha, we, the assembled donors, humbly wish to offer this kathin robe, together with these accompanying gifts, to the Sangha. We ask that the Sangha kindly accept this kathin robe, together with these accompanying gifts, from us; and having accepted it, may you perform the kathin-conferral rite with this cloth, for the benefit and for the happiness of us all, for a long time to come."

- The kathin robe is brought and placed on the crystal offering tray (phan waen fa); the cloth for draping the principal Buddha image is taken and handed to an official, then the kathin robe is lifted and presented (prakhen) to the second-ranking monk, together with the presentation of the Patimokkha candle; this done, [the presiding officer] returns to sit in the reception area

- The monks perform the aplokanakam rite (the formal announcement designating a particular monk to receive and wear the kathin robe)

- The Commander-in-Chief offers the accompanying kathin gifts to the monk who is to wear the robe (ceremony participants offer religious gifts, khrueang thai tham, to the monks)

- The Commander-in-Chief recites the words offering funds for the temple's upkeep, then presents them to the senior monk presiding over the Sangha

- The monks give their blessing (anumodana)

- The Commander-in-Chief pours the water of dedication

- The Commander-in-Chief presents funds in support of education to Wat Sing Kindergarten

- The president of the Navy Wives' Association presents funds in support of the school lunch program to Wat Sing Kindergarten

- The presiding monk presents commemorative gifts to the Commander-in-Chief and the communal kathin group

- The Governor of Chai Nat presents a commemorative gift to the Commander-in-Chief (the Commander-in-Chief presents a commemorative gift in return to the Governor)

- The Governor's wife presents a commemorative gift to the president of the Navy Wives' Association (the president of the Navy Wives' Association presents a commemorative gift in return to the Governor's wife)

- The Cultural Council of Wat Sing District, Chai Nat Province, presents commemorative gifts to the Commander-in-Chief and the president of the Navy Wives' Association

- The Commander-in-Chief pays respects to the Triple Gem and to the presiding monk

- Ceremony concludes; departure

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Dress code: - Military officials: wear Uniform No. 2

- Ceremony participants: formal/polite dress

List of Items for a Public (Raatsadon) Kathin

1. Triple robe for the monk who is to wear it — 1 set 2. Triple robes for the two chanting monks — 2 sets 3. Alms bowl with water filter, razor, needle — 1 set 4. Fan (talapat) and shoulder bag — 1 set 5. Mat, mattress, pillow, blanket, mosquito net — 1 set 6. Umbrella — 1 7. Lacquered tiered food carrier (pinto) — 1 8. Sandals — 1 pair 9. Kettle — 1 10. Thermos flask, tea cups — 1 set 11. Spittoon — 1 12. Spoon and fork, rice plate — 1 set 13. Bath towel — 1 14. Lamp — 1 15. Broom, hanging cord, crocodile-tail pennant flag — 1 set 16. Cloth for draping the principal Buddha image — 1 17. Patimokkha candle — 1 bundle 18. Set of craftsman's tools — 1 set 19. Crystal offering trays, flowers to cover the robe set — 3 sets 20. Long-handled sun umbrella (sapathon) — 1 21. Religious gifts (khrueang thai tham), one set for each monk and novice of the whole temple

(The host may reduce or add to this list as appropriate.)

2. Royal Temples (Phra Aram Luang): To request a royally-granted kathin robe (pha phra kathin) for offering, one must notify the Department of Religious Affairs, which will register the request in a list to be submitted respectfully to the King, and will inform the temple concerned. In practice, the party requesting the royal kathin will contact the temple to arrange the date for bringing the royally-granted kathin robe to be offered, along with other details, until, shortly before the appointed offering date, they receive the royal kathin robe and its accompanying items either from the Department of Religious Affairs or have them delivered by the Department — whichever arrangement is agreed upon.

Guidelines for Practice in Offering the Royally-Granted Kathin Robe

1. By royal tradition, the royal merit-making ceremony of offering the royal kathin robe at the Royal Temples (16 temples in total) begins on the sixth day of the waning moon of the eleventh month, six days after the end of Vassa. The offering of the royally-granted kathin robe should take place after the kathin designated as the first day of the royal ceremony; however, in cases of important necessity, the royally-granted kathin robe may be offered starting from the first day of the waning moon of the eleventh month, which is the first day of the kathin season.

2. By the custom of every Royal Temple, when the royal kathin robe is received, the ceremony is arranged within the ordination hall (ubosot), with the monks' seating always set up to the right hand of the principal Buddha image.

3. The Royal Anthem (Phleng Sansoen Phra Barami) is played while the presiding officer of the ceremony receives the royally-granted kathin robe in front of the ordination hall.

4. For receiving the royally-granted kathin robe, before it is brought in to perform the offering ceremony within the ordination hall, there are two methods of practice, namely:

4.1 An official dressed in the standard white uniform is assigned to hand the royal kathin robe to the presiding officer of the ceremony at the foot of the ordination hall steps or at the entrance door of the ordination hall.

4.2 A group-shrine table is set up in front of the ordination hall or at the foot of its steps, as suitable, with a royal photographic portrait or painted portrait of His Majesty the King placed on it, and a vase of fresh flowers or a pair of flower arrangements (decoration may be arranged as suitable for the group-shrine table). On the second, middle tier, a crystal offering tray or mother-of-pearl inlaid stand is placed to hold the royal kathin robe; on the lower middle tier, a set of incense, paired candles, and a flower cone is placed. When the appointed time draws near, the royal kathin robe is brought and placed on the crystal offering tray that has been prepared; there is no need to use a flower bouquet to cover the robe set.

5. Dress Code

5.1 Government officials — state enterprise employees

- The presiding officer of the ceremony wears standard uniform

- Ceremony participants wear the standard white uniform, working uniform, royally-granted attire (chut phrarachathan), international formal dress, or formal/polite dress

5.2 Private organizations

- The presiding officer of the ceremony: for men, white attire with stand-up collar suitable for a royal audience, long-sleeved royally-granted attire, a suit in the organization's/institution's uniform style, or international formal dress; for women, Thai dress with long or short sleeves, or a suit in the organization's/institution's uniform style

- Ceremony participants wear long- or short-sleeved royally-granted attire, a suit in the organization's/institution's uniform style, international formal dress, or formal/polite dress

5.3 Merchants, notable persons, and members of the public of standing

- The presiding officer of the ceremony: for men, white attire with a stand-up collar suitable for a royal audience, long-sleeved royally-granted attire, international formal dress; for women, Thai dress with long or short sleeves

- Ceremony participants wear long- or short-sleeved royally-granted attire, Thai dress, international formal dress, or formal/polite dress

5.4 Ceremony participants who are government officials should wear the standard white uniform, working uniform, long- or short-sleeved royally-granted attire, international formal dress, or formal/polite dress

6. In the ceremony of offering the royally-granted kathin robe, there is no taking of the precepts (sila).

7. The monks use their rank fans (phat yot) to perform the kathin rite, including the aplokana announcement, as well as throughout the giving of the blessing (anumodana) and the recitation of the Adireka (special royal blessing) — only the senior ecclesiastical dignitary presiding over the Sangha recites the words offering the special blessing exclusively to His Majesty the King, in the Pali language. While the monks recite the Adireka, they need not hold their palms joined.

8. In cases where the host has also had fans (talapat, i.e. "phat rong") made as an act of merit accompanying the offering of the royal kathin robe, the presiding monk may use that fan while delivering the blessing beginning "Yathā... Sabbītiyo...", so as to honor the donors' faith and increase their joy and delight in the merit of the kathin offering; however, when reciting the words of the Adireka, the rank fan (phat yot) must be used, continuing with it all the way through to the end at "Bhavatu sabbamaṅgalaṃ..."

9. Anyone wishing to receive a royally-granted kathin robe (to request/reserve a royal kathin) may contact the Department of Religious Affairs to state their wish, or may contact the abbot of that Royal Temple directly, in which case the temple will inform the Department of Religious Affairs so that it may be noted and processed further. Requests to receive a royally-granted kathin robe may be submitted at any time throughout the year.

10. After the royally-granted kathin robe has been offered, the report form recording the offering of royal merit must be returned to the Department of Religious Affairs within 15 days, so that it may be gathered together and...

...processed for submission, respectfully reporting to His Majesty the King, so as to request that the royal merit be granted.

Preparing the Royal Kathin Robe Set

1. For the triple robe of the royal kathin: first remove the plastic wrapping, then attach the offering-text placard onto the robe set, and place the cloth for draping the principal Buddha image on top of the placard. Clear tape should be used to secure it in place, so that it does not slip or fall while being lifted, while still being attached loosely enough to be removed — because the presiding officer of the ceremony must take the cloth for draping the principal image and hand it to the temple steward (waiyawatchakon) before reciting the words offering the royal kathin robe. Once everything is properly arranged, place it on the crystal offering tray set in a suitable location.

2. For temples that also have a set of plain white cloth along with the triple robes (kathin robe-cloth — for every Thammayut temple and 5 Mahanikai temples): once the plastic is removed, the method is to place the white cloth on top of the triple robes, and it is advisable to tie them neatly together with yellow ribbon; next, attach the offering-text placard onto the white cloth, and finally place the cloth for draping the principal image on top of the placard (clear tape should be used to secure it). Once properly arranged, place it on the crystal offering tray set in a suitable location.

Preparing the Accompanying Gifts for the Royal Kathin

1. These should first be taken out of their boxes or plastic wrapping, then arranged into trays or suitable containers. Items that can suitably be grouped together as one set should be placed on the same tray, or arranged together and tied with ribbon, which makes them look neat and attractive and makes them easy to lift and carry during the offering ceremony.

2. On the day of the offering, a table covered with white cloth should be set up behind the monks' seating area, to hold the accompanying royal kathin gifts and the religious gifts (khrueang thai tham) prepared to be offered to the monks and novices.

3. In placing the trays or containers of accompanying kathin gifts, they should be arranged in order according to their use — starting with the alms bowl, pillow, blanket, rug/carpet, containers for savory and sweet dishes, water flask, and finally the craftsman's tools. If space is limited, they may be set out in two rows. When lifting them to present to the presiding officer of the ceremony for offering to the senior monk who is to wear the robe, the alms bowl should be lifted first, and the other items lifted afterward in the order arranged (lifting the whole tray or container together).

Religious Gifts (Khrueang Thai Tham)

The religious gifts that the party requesting the royally-granted kathin robe prepares to offer to the monks and novices — being an additional donation given as an act of royal merit — should be placed following the accompanying royal kathin gifts, but arranged as a distinct group, not mixed together with them.

(Example)

Ceremony of Offering the Royally-Granted Kathin Robe

Time [__:__] — Government officials, respected devotees, laymen and laywomen assemble together at the ordination hall (ubosot)

- The presiding officer of the ceremony arrives at the front of the ordination hall and proceeds to the group-shrine table where the royal kathin robe has been placed (ceremony participants rise to their feet)

- Stands to pay respects to the royal portrait

- Opens the flower cone, paying respects once more to the royal photographic portrait or painted portrait of His Majesty the King (by the method of a bow with a lotus-bud gesture, or with palms joined in a wai)

- Lifts the royal kathin robe, cradling it against the chest, standing upright to show respect to His Majesty the King (while the presiding officer holds the royal kathin robe cradled in this way, music plays the Royal Anthem — Phleng Sansoen Phra Barami; if there is no live music, a recording is used instead), until it concludes

- Carries the royal kathin robe cradled in the arms, walking into the ordination hall, going directly to place the royal kathin robe on the crystal offering tray, which is set close to the monks' seating, directly in front of the second-ranking monk

- The presiding officer lights incense and candles to venerate the Triple Gem, pays respects (grab), then goes to the crystal offering tray, takes the cloth for draping the principal Buddha image that rests atop the royal kathin robe set, and hands it to an official or to the temple steward (waiyawatchakon)

- Lifts the royal kathin robe up, cradling it, faces the principal Buddha image, joins palms and recites: "Namo tassa bhagavato arahato sammāsambuddhassa" (three times), then turns to face the monks and recites the words offering the royal kathin robe: "This offering of the kathin robe, together with all its accompanying gifts of merit, belonging to His Majesty King Bhumibol Adulyadej the Great — Mahitalathibet Ramathibodi, Chakri Naruebodindra, Siam Mindrathiraj, the Supreme Sovereign Protector, possessed of excellent and noble virtue — who, moved by royal faith, has graciously commanded that (here the name of the person or organization receiving the royal grant is stated) humbly bring and present it to the Sangha who have completed the full three months of the rains retreat in this monastery: may the Sangha please accept this offering of the kathin robe, and perform the kathin-conferral rite in accordance with the Buddha's own permission." (The monks together respond "Sādhu.")

- Place the kathin robe on the tiered offering tray (phan waen fa), lift it and present it to the second monk seated at the phan waen fa (lift the whole tray), then present the Patimokkha candle (lift the whole tray). - The presiding officer sits at the place arranged for him. - The Sangha performs the kathin rite. - The senior monk who is to wear the robe rises and goes to robe himself in the kathin cloth; when finished he returns to sit in his original place. (While he is out robing, if there is music, the ensemble should play the Sathukan hymn; once he finishes robing and returns to sit on the monks' seat, the music must stop immediately, even if the piece is not yet finished.) - The presiding officer presents all the kathin accessory offerings to the senior monk who wore the robe, who then goes to sit at the place arranged for him. After that, senior officials and other honored guests join in presenting the four requisites and Thai offerings to the monks. - The total amount of money donated is announced, given on behalf of the royal merit-making, to be offered to the monks and novices and for the upkeep of the temple. - The monks give the anumodana blessing; the presiding monk recites the Adireka blessing. - The presiding officer pours the water of dedication, receives the blessing, pays respect to the Triple Gem, and takes leave of the Sangha with a bow — the ceremony is complete. Note — If receiving the kathin robe by the first method (4.1), an official dressed in the standard white uniform is arranged to hand the kathin robe to the presiding officer at the foot of the stairs or at the entrance to the ordination hall. When the presiding officer receives the kathin robe, he holds it cradled in his arms and stands at attention to show respect for His Majesty the King

(the band finishes playing the Royal Anthem) He holds the kathin robe cradled in his arms and walks into the ordination hall. - While the presiding officer performs the rite of receiving the kathin robe in front of the ordination hall, everyone is to stand. Once the presiding officer finishes reciting the words of offering the kathin robe and goes to sit in the place arranged for him, everyone then sits down together. - For the ceremony of offering a royally-bestowed kathin robe, sitting on the floor is not customary; instead chairs are set up inside the ordination hall for the presiding officer and participants — that is, a chair for the presiding officer facing the monks, with another 3-5 chairs set behind the presiding officer's chair as appropriate or as deemed fitting, for senior officials or honored guests. The rest are arranged facing toward the presiding officer, which is characteristic of the arrangement used in royal ceremonial custom. - For arranging which temple and what time the royally-bestowed kathin robe will be offered, please liaise directly with the temple.

[Diagram: floor plan of the hall for the kathin-robe offering ceremony, showing the placement of tables and chairs] พระประธาน (main Buddha image) — a circle within a shrine, top center of the plan แท่นกราบพระรัตนตรัย (pedestal for paying respect to the Triple Gem) — small rectangle below the Buddha image เจ้าอาวาส (องค์ครอง) (the abbot, the robe-wearer) — box 1 โต๊ะวางพานแว่นฟ้า เทียนพระปาติโมกข์ พระสงฆ์ รูปที่ ๒ (table holding the tiered tray and the Patimokkha candle, monk no. 2) — box 2 อาสน์สงฆ์ (monks' seating bench) — the long vertical rectangle on the left [vertical text in the bottom-left corner, illegible] ประธาน (the presiding officer) — box at the center of the plan, with an arrow pointing left แขกผู้ใหญ่ (senior guests) — box on the right แขกผู้มีเกียรติ (honored guests) — a grid of many seats below, with an arrow pointing up through the center ขึ้น (up / entrance) — with an upward arrow, bottom right corner ตัวอย่างแผนผังการตั้งโต๊ะเก้าอี้ (example floor plan for the arrangement of tables and chairs)

List of Items in the Royally-Bestowed Kathin Robe Set

1. Cloth to drape the principal Buddha image — 1 piece 2. Patimokkha candle — 1 bundle 3. Set of three robes (triple robe) — 1 set 4. Fine-quality alms bowl with bowl bag — 1 set 5. Table lamp — 1 set 6. Savory- and sweet-course spoon and fork with carrying pouch — 1 set 7. Stainless steel tiered food carrier — 1 stack 8. Electric water flask, 2.5-litre capacity — 1 unit 9. Sleeping mat/rug — 1 piece 10. Yellow pillow with pillowcase — 1 piece 11. Yellow terrycloth blanket — 1 piece 12. Yellow terrycloth towel — 1 piece 13. Boxed set of general craftsman's tools (comprising a screwdriver, hammer, and pliers) — 1 set (Provided by the Department of Religious Affairs, Ministry of Culture, to be given to the recipient of the royal bestowal.)

Merits of Offering the Kathin Robe

1. It is an act of support for monks who have completed the full three-month rains retreat, granting them exemption from certain minor monastic disciplinary rules. 2. It upholds the Buddha's ordinance concerning the kathin robe so that it continues to be observed, counting as a form of veneration of the Buddhist religion through practice.

3. It continues the kathin-donation tradition so that it does not decline or vanish from Thai culture and custom, a practice handed down unbroken by our ancestors. 4. The nature of offering the kathin robe is that of a donation not directed at any one particular individual, but directed to the community of monks as a whole; it therefore has the character of a "Sangha-dana" (gift to the Sangha), which the Buddha praised as bearing great merit. 5. Joining in the meritorious act of the kathin donation is a "timely gift" (kala-dana), given at the occasion when the recipient needs it, within the period the Buddha permitted; it therefore carries special merit. 6. The offering of the kathin robe is, for the most part, an act of cooperation and unity among a great many people working together to create goodness; it therefore strengthens the bonds of solidarity within society, which is one path leading to progress. 7. Every baht and every satang donated will be transformed into ordination halls, viharas, sermon halls, and even places of education, and so on, for the benefit of future generations. (Example)

Words for Offering Funds for the Upkeep of the Temple

Homage, Venerable Abbot of Wat ........... On this occasion of offering the royally-bestowed kathin robe, officials, employees and workers together with their families in the Royal Thai Navy, as well as devout persons of faith outside the Navy, have jointly donated the four requisites on behalf of the royal merit-making, in the amount of ..................... baht ........................... satang, for the restoration and upkeep of this temple. I, on behalf of the donors, respectfully offer this sum of the four requisites to Your Reverence, for consideration in carrying out the restoration of the temple as deemed appropriate, and it has already been entrusted to the temple's lay steward (waiyavaccakara). Admiral ............................................ Commander-in-Chief of the Royal Thai Navy

The Ceremony of Making Merit by Offering the Forest Robe (Pha Pa)

*********

History of the Pha Pa Offering (the Bangsukul Robe)

Because of the custom of robing among monks in the early period of the Buddha's dispensation — when the Blessed One had not yet permitted monks to receive robe-cloth directly from lay people — monks had to collect soiled cloth that people did not want, called "bangsukul cloth" (meaning "dust-soiled cloth," i.e., cloth with no owner), which villagers had discarded in cemeteries, rubbish heaps, or various places, in pieces both small and large, and then wash, cut, sew, and dye it to make robes. Later, villagers, seeing the hardship this caused the monks, began to leave cloth deliberately at various places, at no fixed season, for the monks to find and make into robes as needed; this became the enduring tradition of the pha pa offering. Afterward, as society grew more prosperous, some changes took place: those with faith saw that searching for such pieces of cloth was troublesome for the monks, and that even once obtained it was a burden to sew and dye; they therefore began offering ready-made yellow cloth as the pha pa. This practice continued to evolve — for instance, the cloth itself became finer, articles for the monks' use were offered together as accompanying items of the pha pa, and it became customary to offer it at the temple, and so on — though the underlying principle and purpose remained as described above.

The Rite of Offering the Pha Pa

Offering the pha pa is another type of merit-making ceremony. It can be performed at any time, unlike the offering of the kathin robe, which has a fixed period. Its original purpose was to offer cloth for the monks to use; nowadays it commonly also has the purpose of offering articles of daily use for the monks and the four requisites for the upkeep of the temple at the same time.

Those with faith who wish to make merit by offering the pha pa, whether doing so alone or together with others as a group, follow this method of practice: 1. Preparing the articles: articles should be prepared as appropriate to customary practice, as follows: 1.1 One sabong (lower robe) or jivara (robe) cloth 1.2 One pail or other vessel to hold the planted branch 1.3 Rice, dried food, or fruit as appropriate 1.4 Daily-use items such as laundry powder, soap, toothpaste, household medicines, etc. 1.5 The four requisites for offering to the temple, more or less according to one's faith 1.6 Any other items deemed useful to the monks or useful to the affairs within the temple (if any) 2. Inviting the monks: offering the pha pa is an offering to the Sangha (not directed to any particular monk); the method of practice for inviting monks is as follows: 2.1 There is no fixed number of monks required to receive the pha pa; even a single monk can receive it, since he is ordinarily regarded as a representative of the Sangha. Once one informs the abbot or the monk responsible of the intention to bring the pha pa to offer, the temple will arrange the monk(s) itself, or one may ask the temple to arrange them according to one's wishes. 2.2 If the offering is to be made at a home or an office, it is necessary to invite monks to come and receive it; any number of monks may be invited, except that 4 monks should be avoided, because a group of 4 monks is customarily used for the Abhidhamma-chanting rite, which is considered an inauspicious occasion.

3. Preparations 3.1 Venue: if the offering is held at the temple, the temple will provide a location, and the sponsor need not arrange anything. If held at a home or an office, a group-worship table should be set up with items of veneration, and seats prepared with refreshments according to the number of monks invited. 3.2 Assembling the pha pa items: the sabong or jivara robe is draped over a branch. In addition, accompanying items of the pha pa — such as the four requisites or small everyday items — may also be attached to the leafy branch, and then the branch is planted and fixed into a pail or vessel. Any additional accompanying items of the pha pa that are numerous or large should be placed together at the same spot as the pha pa branch. 3.3 The four-requisite Thai offerings for the monks who come to receive the pha pa (as distinct from what is offered to the temple or the community as a whole) have no fixed amount; whether to prepare such an offering, and how much, is left to the sponsor's own faith. 4. Order of the ceremony: once the monks and participants have all assembled, the offering of the pha pa proceeds as follows: - The sponsor lights incense and candles to venerate the Triple Gem. - The precepts are requested, and the presiding monk administers the precepts. - The words of offering the pha pa are recited. - The presiding monk considers the pha pa offering. - The sponsor and participants offer Thai requisites (if any) to the monks, and offer the accompanying items of the pha pa (if there are many, it is sufficient to formally present a representative portion — it is not necessary to lift and offer everything). - If a contribution of the four requisites in money is included, it should be announced by stating the total sum, or offered as a pledge slip (for the temple's upkeep), after which the money is handed to the temple's lay steward (waiyavaccakara).

- The monks give the anumodana blessing; the sponsor and participants pour the water of dedication and receive the blessing, and the ceremony is thereby complete.

Words for Offering the Pha Pa

(First recite the Namo formula three times) Imani mayam bhante, pamsukula-civarani, saparivarani, bhikkhu-sanghassa, onojayama, sadhu no bhante, bhikkhu-sangho, imani, pamsukula-civarani, saparivarani, patiganhatu, amhakam, digharattam, hitaya, sukhaya. Venerable and worthy monks, we humbly offer these bangsukul robes together with these accompanying items to the community of monks. May the community of monks accept these bangsukul robes together with these accompanying items of ours, for the benefit and happiness of us all, for a long time to come.

Merits of Offering the Pha Pa

1. One earns the name of a supporter of the monks who carry on the Buddhist religion. 2. One becomes endowed with fine complexion (a beautiful appearance). 3. One becomes endowed with wealth and possessions. 4. One becomes beloved among human beings. 5. One becomes beloved among the deities. 6. One is free from illness and disease. 7. It is a cause for attaining the fortunes of human birth, heavenly birth, and Nibbana. **********

The Water-Pouring Ceremony to Ask for Blessings during the Songkran Festival

*********** The Songkran festival is one of the important traditions of the Thai people, observed on the 13th of April each year, which is Songkran Day, the Thai New Year. When the Songkran festival comes around, most Thai people arrange activities related to merit-making and festivity that have become customary — such as making merit by offering alms, dedicating merit to the deceased through bangsukul offerings, bathing Buddha images, splashing water and pouring water over elders' hands (dam hua), and various other joyful festivities according to local custom, and so on. In addition to these activities, there is an important ceremony that is commonly held: the water-pouring ceremony to ask for blessings from elders or superiors, to express gratitude, to convey good wishes to them for having passed through the year smoothly, and to ask for their blessing so as to bring good fortune to oneself. The water-pouring blessing ceremony may be held either informally, with few set steps, or formally, held collectively as a group. If it is a government agency, it will be organized formally. Here, the water-pouring blessing ceremony of จก.ยศ.ทร. (a Royal Thai Navy directorate), held for the Songkran festival of the year 2543 B.E. (2000 CE), is offered as an example, as follows:

Schedule for the จก.ยศ.ทร. Water-Pouring Blessing Ceremony for the Songkran Festival

Tuesday, 18 April [25]43 ********** 0820 hrs Participants assemble in Meeting Room 2, จก.ยศ.ทร. headquarters (บก.ยศ.ทร.), per Appendix A 0830 hrs - จก.ยศ.ทร. (the directorate head) arrives at the meeting room - จก.ยศ.ทร. lights incense and candles to venerate the Triple Gem, then takes the seat of honor - The Deputy จก.ยศ.ทร. delivers a report on the purpose of holding the ceremony, per Appendix B - The Deputy จก.ยศ.ทร. presents a garland and pours water to ask for blessing - Participants pour water to ask for blessing in turn - จก.ยศ.ทร. gives thanks and gives a blessing to the participants - จก.ยศ.ทร. pays respect to the Triple Gem - Ceremony concludes ********** Note — Attire: Uniform No. 1 - Some locations also arrange the bathing of a Buddha image - The prayer for bathing the Buddha image is given in Appendix C

Appendix A

Floor Plan of the Venue for the จก.ยศ.ทร. Water-Pouring Blessing Ceremony for the Songkran Festival Tuesday, 18 April [25]43 ************* [Diagram: a floor plan of the meeting room showing the placement of tables and seats for the water-pouring blessing ceremony. It shows box 1 (top left), boxes 3, 2, and 3 (next row), boxes 5 and 4 (next row), box 6 (next row), and a large grid of seats below with box 7 marked in the second row] 1. Group-worship table 2. Seat of จก.ยศ.ทร. 3. Vase of fresh flowers 4. Table holding the water-bowl tray 5. Water table for pouring water 6. Deputy จก.ยศ.ทร. 7. Participants

Appendix B Words Spoken in the Water-Pouring Blessing Ceremony

**********

Dear Respected Director of the Naval Education Department, On the occasion of the Songkran festival of the year 2543 [2000 CE], the civil servants of the Naval Education Department recall with gratitude the kindness of the Director, as the highest commanding officer of the unit, who is like the sheltering bodhi and banyan tree for all the civil servants of the Naval Education Department, and who has governed and commanded us with kindness throughout. Therefore, on the occasion of Songkran, which may be counted as the Thai New Year and is a day for expressing gratitude toward those who have shown kindness, the civil servants of the Naval Education Department therefore request permission to pour water and ask for blessings from the Director, for the auspiciousness of us all going forward.

Appendix C Words of Aspiration for Bathing the Buddha Image Namo tassa bhagavato arahato sammasambuddhassa (recited 3 times) By this act of sprinkling, may illness, sorrow, and misfortune, all be extinguished entirely; may there be happiness unceasingly. By the power of my bathing the Buddha image, cool and refreshed on Songkran day, may suffering, sorrow, illness, danger, and evil vanish, and may there be happiness.

**********

Marriage Ceremony

********

In Thai, the marriage ceremony (phithi mongkhon somrot) is commonly called by the ordinary term ‘phithi taengngan’ (wedding ceremony). According to the Royal Institute Dictionary of 2542 B.E. [1999 CE], it is defined as: ‘To marry means to perform a ceremony so that a man and woman may live together as husband and wife according to custom.’ The term used for marriage in official usage, as performed by His Majesty King Mongkut Klao Chao Yu Hua [Rama VI], has three grades fixed by royal decree: for a Chao Fa (prince/princess of the highest rank) it is called abhisek somrot; for a Phra Ong Chao or Mom Chao it is called sek somrot; for titled officials and ordinary people it is called somrot or mongkhon somrot. There are also different terms used in Thailand's regional dialects for weddings, differing by region, such as: in the northern region, it is called kin khaek; in the northeastern region, kin dong; in the southern region, kin ngan or kin niao; and in some localities of the central region, kin sam thuai, and so on, according to the customs of each locality.

There are two types of marriage:

1. Wiwaha Mongkhon: this is when the marriage ceremony is performed at the woman's house. This method appears to be the most favored among Thai people; once married, the man must go to live at the woman's house.

2. Awaha Mongkhon: this is when the marriage ceremony is performed at the man's house. Once the marriage is complete, the woman must live with the man, under the care of her father-in-law and mother-in-law. This is a rule that Chinese people hold to very strictly indeed; among the Chinese, should this be violated — that is, if after the marriage is complete the son instead goes to live at the woman's house — such an act is considered an extremely grave offense. (At present, this

Both of these practices have begun to change: once the marriage is complete, [the couple] increasingly tend to separate off and set up their own household to live on their own.)

According to the traditional customs that Thai people have upheld regarding wedding ceremonies since ancient times, the essential proceedings are fixed at 4 stages, as follows:

1. Thap Tham (the initial approach): this is the start of the courtship proposal. The man's side arranges for a respected elder — who may be either a man or a woman — to act as the ‘thao kae’ (go-between) and speak with the elders of the woman's side, in order to learn whether the woman's side is willing to consent or not. Once the woman's side raises no objection, an agreement is then made regarding the bride price and betrothal gold, the marital home, and any other conditions, as well as the date and time when the elders of the man's side will come to formally propose. If the woman's side does not agree, the matter is brought back to inform the man's side; this is considered a good outcome for both sides either way. The person given the duty of approaching the woman's side in this way is called the ‘thao kae thap tham’ (go-between for the initial approach).

The reason a go-between is needed for this initial approach is that, in former times, once a young man and woman grew up, they had few opportunities to meet socially, apart from festivals, traditional events, and various ceremonies, which occurred only occasionally. Therefore, seeking a spouse was a matter for the elders and guardians to arrange, considering suitability as the main criterion — such as manners and conduct, social standing, and occupation. When it was seen to be suitable, a go-between would then be sent to carry out this first step.

2. Su Kho (the formal proposal): this is arranged by the man's side after learning from the go-between that the woman's side has no objection, and the man's side has agreed to meet the woman's side's requirements. The formal proposal may be entrusted to the go-between, or the guardians of the man's side may go themselves, or both the go-between and the guardians may go together, in order to confirm that

[the woman's side] accepts the requirements, and also to build greater familiarity between the two families. At the same time, they will discuss the betrothal ceremony, the wedding ceremony, or the setting of an auspicious date, going forward.

3. Kan Man (the betrothal): this is the giving of gifts to the woman's side, to signify the intention to marry her. The item given is called thong man (betrothal gold) or khong man (betrothal gift). Originally, the betrothal gold or gift was genuine gold; however much it weighed depended on the requirement that had been agreed upon — hence it was called thong man, paired with the money known as sin sot (bride price). Later, the betrothal gold changed into other forms, such as necklaces or rings. In legal terms it is called khong man, explained as property that the man's side gives to the woman's side as evidence of the betrothal, and as a guarantee that the man will marry that woman.

At present, betrothals mostly use a ring as the betrothal gift. The betrothal ceremony now consists simply of the man placing the betrothal ring on the woman in front of the go-between and the senior relatives of both families who come as witnesses, together with a small feast, and the betrothal ceremony is then complete. After this comes the preparation of the wedding ceremony, which is the next important ceremony.

In cases where the engaged man and woman, and the elders of both families, are already well acquainted and trust one another, the various steps mentioned above may be cut or reduced as deemed appropriate. At present it is common to hold the marriage ceremony by combining the betrothal ceremony and the wedding ceremony to be completed on the same day.

4. Kan Taengngan (the wedding): in the past, the wedding ceremony was held over 2 days. The first day was called wan suk dip (the eve day), and the second was called wan taengngan (the wedding day). At present, the arrangement of the wedding ceremony has changed according to economic and social conditions, varying from case to case; but it is now common to hold the event to be completed in a single day. In some cases effort is made to preserve the traditional form of the wedding ceremony in full; in others the various steps are reduced, holding only the ceremonies deemed necessary. (See details of the steps of the betrothal ceremony and the wedding ceremony.)

Determining the Date, Month, and Auspicious Time for the Wedding

This matter is the duty of the astrologer or a knowledgeable person to determine. The one who goes to consult the astrologer or knowledgeable person is generally from the woman's side, but the man's side may go instead; it depends on what is agreed.

Regarding the day: the auspicious days that are commonly favored are Monday and Friday. Friday in particular is very popular, because the sound of the word ‘suk’ [Friday] matches the sound of the word ‘sukh’ [happiness] or ‘sukhsabai’ [well-being]. These days are set as auspicious in general; but when a specifically auspicious day is desired, it is best to bring the birth date, month, and year of the bride and groom to the astrologer or knowledgeable person, who will calculate and determine the most suitable auspicious time.

Regarding the month: it is customary to marry in an even-numbered month, following the auspicious association of the word ‘khu’ [pair], because the life of a married couple is a paired life. However, the even months that are not favored for marriage are the 8th and 12th months; these are changed to the 9th month instead, which is an odd month. And if it falls in the waxing period of the 9th month, it is especially favored, because the sound of the phrase ‘9th [month], waxing’ resembles the word for ‘stepping up/advancing.’

Regarding the year: ordinarily there is no year in which marriage is forbidden, except that families with several daughters do not favor having them marry in the same year — probably because it would be too costly, or it might be inconvenient to arrange the events.

Consideration: on this matter, one may follow the customary preferences described above, or one may use reasoning based on convenience, in accordance with the teachings of Buddhism, as one sees fit.

Details of the Steps of the Betrothal Ceremony and the Wedding Ceremony Betrothal Ceremony

Preparation

1. Set the date for the betrothal.

2. The betrothal trays: there are 2 trays, namely the areca-nut tray and the betrothal-items tray.

The areca-nut tray: contains 8 pairs of areca nuts (the base of each nut sliced and coated with red lime paste or red lac dye), and betel leaves in 8 rows of 8 leaves each (the stems coated with red lime paste or red lac dye); the betel leaves are arranged around the tray with their tips turned up toward the rim, and the areca nuts placed in the center (some texts say any quantity of areca and betel may be used, so long as it is in pairs). The tray is then covered with a silk cloth.

The betrothal-items tray: contains 7 rak flowers, 7 globe amaranth flowers, 3 marigold flowers, 3 sprigs each of silver leaf, gold leaf, and rose-gold leaf (auspicious foil ornaments), 1 bag of unhusked rice, 1 bag of mung beans, 1 bag of black sesame, 1 bag of puffed rice (each in a small, appropriately sized bag), with the betrothal ring and betrothal gold placed on top of these items. The tray is then covered with a silk cloth.

Procedure

- The senior man of the groom's side (the go-between) walks in front (when leading the procession to the betrothal), followed by the groom, the groom's senior relatives, and those carrying the areca-nut tray.

(The bride's side) arranges people to invite in and receive the areca-nut tray, placing it in the designated spot. (The person who invites in the areca-nut tray is usually a young girl about 6-8 years old.)

- The elders of both sides sit around the areca-nut tray.

- The senior man of the groom's side speaks the words asking for the betrothal, for example: ‘I have learned that you [name], who are the child of [name], have come to love [name], who is the daughter of [name], and the two of you wish to establish a household and share your lives together according to custom.

...good and virtuous. Therefore, today is deemed an auspicious day, a good time, a good hour; we have thus come to propose and betroth [name] to [name]. Please be so kind as to consider it, so that the two of them may find mutual love and the fulfillment of their wishes, becoming as one sheet of gold together.’

- The senior of the bride's side replies, for example: ‘I am extremely delighted that you have done us the honor of coming to propose according to custom; we therefore welcome you with full willingness and the greatest joy. May this auspicious day be a good omen for the love of the two of them forever.’

- The senior of the groom's side hands over the areca-nut tray to the senior of the bride's side.

- The senior of the bride's side opens the areca-nut tray and inspects it, while speaking auspicious words, such as: ‘Everything is indeed beautiful and lovely; the gold shines brightly in abundance, the silver is piled up in great quantity; surely this will bring happiness and freshness forever and ever, etc.’

- The seniors of both sides together sprinkle auspicious items (beans, sesame, puffed rice, flowers) onto the betrothal gifts, while speaking auspicious words, such as: ‘May this wealth grow and flourish ever more, just like beans and sesame sown in a field or garden.’ (After the ceremony, the beans and sesame are taken to be scattered in a garden or other suitable place.)

- The bride's side brings the bride out, and she makes a respectful wai to every one of the groom's side elders, then sits in the designated place.

At the Auspicious Time

- The senior of the bride's side gives the betrothal ring to the groom, for him to place it on the bride's finger next. - The groom and bride go to pay respects (krap) to the elders of both sides (bowing once, without pressing the palms flat). - The bride's side distributes small favors and serves food to those participating in the ceremony (if any). - The ceremony is complete.

[Photograph: the wedding-tray procession walking at night in front of a two-story building, with decorative banana-tree stalks standing on either side] Caption: The wedding-tray procession

[Photograph: the groom, wearing a white suit, placing the betrothal ring on the finger of the bride, who wears a long gown, with guests seated as witnesses in the background] Caption: Putting on the betrothal ring

Wedding Ceremony

Preparation

1. Set the date for the wedding.

2. The wedding trays: consist of the principal tray and the secondary tray (in some places called the second-order tray).

The principal tray is arranged as 3 trays: 1 areca-and-betel tray, 1 fund-money tray, and 1 bride-price-money tray.

The areca-and-betel tray: contains 8 pairs of areca nuts (the base of every nut coated with red lime paste or red lac dye), and betel leaves in 8 rows of 8 leaves each (the stems coated with red lime paste or red lac dye), 3 sprigs each of silver leaf, gold leaf, and rose-gold leaf, 1 bag of unhusked rice, 1 bag of mung beans, 1 bag of black sesame, and 1 bag of puffed rice (each in a small, appropriately sized bag).

The fund-money tray: sometimes called the fund that both sides agree each will contribute, to be given to the bride and groom as capital for their livelihood; the man's side in particular tends to give more than what was agreed, as an auspicious gesture so that ‘the money will grow.’ (This tray may be converted into the tray holding the betrothal gifts, in cases where the betrothal ceremony and the wedding ceremony are held on the same day.) It is lined at the bottom with silver leaf, gold leaf, and rose-gold leaf, and decorated with rak flowers, globe amaranth flowers, marigold flowers, or other flowers.

The bride-price-money tray: this is the money that the man's side gives to the parents or guardians of the woman's side, as compensation for raising her, or as ‘milk money.’ The parents or guardians of the woman's side may keep this money for themselves, or may give it to the bride and groom instead. It is lined at the bottom with silver leaf, gold leaf, and rose-gold leaf, and decorated with rak flowers, globe amaranth flowers, marigold flowers, or other flowers.

The secondary tray: consists of preparing sweets (mostly dry sweets), oranges, bananas, coconuts, and various fruits, placed on trays or salvers, about 8, 20, or 40 salvers, or as agreed; a small red paper flag is then planted in the center of every salver.

Procedure

The senior man of the groom's side leads the wedding-tray procession, followed by the groom, the groom's senior relatives, 2 people carrying 2 banana-tree stalks, 2 people carrying 2 sugarcane stalks, 1 person carrying the tray of auspicious items (puffed rice, various flowers), 1 person carrying the tray of flowers to receive the wai, 1 person carrying the tray of cloth for paying respects to the spirits (6 sok of white cloth), 3 people carrying the principal wedding tray, 2 people carrying bottles of liquor, 1 person carrying a tray of 2 young coconuts, 1 person carrying a tray of 2 hands of nam wa bananas, a person carrying a tray of pork, a person carrying a tray of noodles, a person carrying a tray of sweets, and others, in quantities according to preference.

Example Diagram of the Wedding-Tray Procession

[Diagram: a large bordered rectangle enclosing small numbered boxes arranged in rows in a procession-like formation, numbered 1 through 12, as follows: the topmost row has a single box numbered 1 in the center; the next row has boxes numbered 2 and 3; the next row has boxes numbered 4, 5, 6, 7; the next row has boxes numbered 8, 9, 10; the next row has three boxes all numbered 11; below that, four rows of two boxes each, all numbered 12]

1. Go-between 2. Groom 3. Groom's senior relative 4 and 6. People carrying banana-tree stalks 5 and 7. People carrying sugarcane stalks 8. Person carrying the tray of auspicious items 9. Person carrying the tray of flowers to receive the wai 10. Person carrying the tray of cloth for paying respects to the spirits 11. People carrying the principal wedding tray 12. People carrying the secondary wedding tray (Quantities according to preference)

- The bride's side arranges for someone to carry the areca-nut tray and wait to receive [the procession] at the front gate of the house (usually a young girl is used for this).

- When the wedding-tray procession arrives, before entering the house, the young girl carrying the areca-nut tray who comes to receive them will say: ‘How did you all come, how did you get here? So many of you have really come!’

- The leader of the wedding-tray procession will reply: ‘Today we come with good intent, not with ill will; we have come to bring jewels, rings, silver, and gold, and to bring good, auspicious people, so that we may become one sheet of gold together. Please allow us to pass.’ (While saying this, he also places an envelope of money on the child's areca-nut tray.)

- The young girl will then say: ‘In that case, please come in. We welcome you gladly.’

- The relatives of the bride's side assigned to receive the wedding-tray procession take the trays and place them in the designated spot, in front of the relatives of both sides.

- The tray of auspicious items is placed together with the principal wedding tray; the other items are placed in a suitable spot, arranged in paired rows. The banana-tree and sugarcane stalks are taken and placed leaning against the front gate of the house on both sides.

- The elders of the bride's side together open the wedding trays, count the bride price, and sprinkle auspicious items over the bride price.

- The bride is brought out to sit at the groom's left side, and makes a respectful wai to the elders of the groom's side. If the betrothal ring is to be put on, it is done at this point, following the same procedure as described in the betrothal section.

- The groom and bride go to pay respects (krap) to the elders of both sides (bowing once, without pressing the palms flat).

- The ceremony is complete.

Monastic Rite Held as Part of the Auspicious Marriage Ceremony

Preparations - Monastic ceremony implements (the same as for an ordinary merit-making) - Twin auspicious cotton thread and anointing powder (placed on a tray set beside the holy-water pot, with the sacred thread also wound around it) - 2 prostration cushions (in front of the altar table)

Procedure - When the proper time arrives, the groom and bride sit in front of the altar table (woman on the left, man on the right) - Receive the lighting taper from the officiant, hold it together, light the candles from left to right (as the lighter faces them), then light the incense; afterward return the taper to the officiant - Raise the joined palms level with the chest and recite this offering and vow: "I humbly offer worship to the virtue of the Triple Gem with this offering. We two shall be faithful to one another steadfastly, and shall conduct our lives rightly and well in every respect. By this truthful word, may the power of the virtue of the Triple Gem, together with the power of all the good deeds we two have performed, grant that we two encounter only happiness, prosperity, and ever-greater progress in life." - Prostrate together at the cushions 3 times, then turn and prostrate to the monks once; then sit with legs folded to the side, palms joined, receive the precepts, and continue listening as the monks chant the blessing, until it is time to light the candle for the holy water - Kneel, receive the lighting taper from the officiant, hold it together, light the candle at the holy-water pot, then return the taper to the officiant

(running header: Ceremonies–Rites, page 131)

- Lift the holy-water pot together and present it to the first monk (lift it just clear of the floor and set it on the cloth the monk holds out to receive it), then sit with legs folded to the side, palms joined, and continue listening to the monks chant the blessing until it is time to offer alms food (the monks chant the "Pahung") - Rise and go to offer alms food (hold the serving spoon together, place items into the bowl together) - Return to the monks to present the meal once the monks finish chanting the blessing (lift and present every dish of the meal together); afterward prostrate to the monks 3 times, then go rest and receive guests and relatives as is fitting, until the monks finish eating - Return to the monks to present the monastic requisites, lifting and presenting them together until every monk has received them - Return to sit with legs folded to the side in the same place, hold the water-pouring vessel together, prepare to pour the water, and begin pouring when the monk begins "Yathā....", dedicating the merit with this intention: "I dedicate the merit that we have made together today to those to whom we owe gratitude — our mothers, fathers, teachers, and so on. May everyone who receives a share of my merit be happy, one and all." Finish pouring the water when the first monk's recitation ends, then keep the palms joined to receive the blessing until the monks finish the anumodanā - Bow the head with palms joined to receive the sprinkling of holy water from each monk in turn until all have finished; then return to sit in the same place, kneel and prostrate to the Buddha image once, turn and prostrate to the monks 3 more times, then rise to wait and see the monks off The rite is complete

(running header: Ceremonies–Rites, page 132)

The Rite of Pouring Holy Water and Bestowing Blessings

Preparations - 1 altar table set with offerings - 1 conch-water table complete with the water-pouring implements - 2 garlands, each with 2 tails - 1 set of twin auspicious cotton thread - 1 container of anointing powder - 1 bowl of holy water, with a small dipper for ladling water into the conch shell

Procedure When the appointed time arrives - The groom and bride go and kneel at the altar table (woman on the left, man on the right) - Receive the lighting taper from the officiant and light the incense and candles just as in the monastic rite - Join the palms and pray silently, or recite the offering-vow as the officiant leads, for happiness and prosperity - Prostrate together at the cushions 3 times - Go and sit at the place prepared to receive the conch water (woman on the left, man on the right) - Join the palms and extend them resting on the table, arms in front, tilting the fingertips down slightly (so the conch water does not run back toward the body), keeping the hands above the flower tray that will catch the water - Bow the head slightly to everyone who comes to pour the conch water and bestow blessings - Extend the joined hands together to receive the twin auspicious thread as the presiding elder removes it, then rise together (when the presiding elder takes their hands and signals to rise); the bride keeps the thread in a fitting place - Go and prostrate to the Buddha image at the altar table 3 times

(running header: Ceremonies–Rites, page 133)

The rite is complete Note: The auspicious thread is regarded as a lofty, sacred object; keep it permanently in a high place, such as on the Buddha shelf. If it is to be used again afterward, it should only be used for an auspicious purpose.

[black-and-white photograph: the bride and groom kneel before a latticed glass window while an officiant stands pouring holy water over their joined, upraised hands; a banner overhead is partly legible, reading "...decha 2552" (a year in the Buddhist Era)]

The Rite of Pouring Holy Water

The Duties of the Presiding Elder in the Rite of Pouring Holy Water and Bestowing Blessings

Procedure After the groom and bride have paid homage to the Buddha image and are properly seated at the conch-water table - The presiding elder of the rite goes to the conch-water table and bows the head to the Buddha image at the altar table once - Receives the garland from the officiant and says: "May the power of love, both that destined from past lives and that which sustains you now, support the love of you two, keeping it fresh and everlasting," then places it on the groom and bride (with both tails of the garland laid across the table where the arms rest)

(running header: Ceremonies–Rites, page 134)

- Receive the auspicious thread from the officiant, join the palms and say: "The Buddha, the Dhamma, the Sangha are auspicious in the world; by the power of the virtue of the Triple Gem, may happiness, well-being, and good fortune arise for you both, for all time, always." Then with each hand spread open each loop of the auspicious thread and place it on the heads of the groom and bride at the same time (left hand on the groom, right hand on the bride), with the knot at the back of the head (if it sits untidily, adjust it once more) - Receive the anointing powder from the officiant (or have the officiant hold it), dip the index finger in the powder, and mark the middle of the forehead of the groom and bride with 3 dots [small diagram: the three dots numbered ① ② ③, showing the order in which they are applied], moving in a clockwise, sunwise circuit: begin dot 1 on the left, reciting "Buddho"; dot 2 above, reciting "Dhammo"; dot 3 on the right, reciting "Saṅgho" — or one may instead recite "A U Ma" or "I Suwa Su" (the meaning is the same) - Receive the conch water from the officiant and pour it into the joined hands of the groom and bride, saying: "May you both preserve your love for one another in faithfulness, united as one, just as this water now poured flows together" - When it is time to remove the auspicious thread, go to the conch-water table, bow the head to the Buddha image once, then turn to the groom and bride and say: "May every manner of auspiciousness, happiness, and well-being be yours, for all time, always," then use both hands to remove the auspicious thread (left hand from the groom, right hand from the bride) at the same time, gather the thread and place it into the hands the groom and bride extend to receive it, then take their hands and invite them to rise (the groom and bride then go to prostrate to the Buddha image) The rite is complete

(running header: Ceremonies–Rites, page 135)

The Rite of Paying Homage to the Ancestral Spirits (Wai Phi)

Preparations - Collect a small portion of each food item that came with the betrothal tray, placed in 2 trays or plates - Pour liquor into 2 glasses from 2 bottles, and 2 glasses of drinking water - 2 candles and 2 incense sticks, for the groom and bride

Procedure After the rite of presenting the betrothal tray is complete - Spread a white cloth on a table or on the floor, in whichever corner of the house seems fitting - Set the trays or plates of food collected from the betrothal tray, together with the 2 glasses of liquor and 2 glasses of drinking water, on the white cloth spread on the table or floor - Light the incense and candles for the groom and bride to plant at the place for planting, or on the tray or plate of offerings - Recite these words of homage to the ancestral spirits: "Today, Mr. ..... and Miss .... have entered into the auspicious marriage rite according to custom. We therefore humbly pay homage to the spirits of the ancestors who have passed away, to inform you and ask your leave, and to ask that your spirits and your virtue grant a blessing that your descendants have happiness and ever-greater prosperity in their married life." (Prostrate once, without opening the palms flat) The rite is complete

(running header: Ceremonies–Rites, page 136)

Paying Homage and Receiving Homage

This is done after the rite of presenting the betrothal tray is complete, and applies only to elder relatives or close, respected persons. Paying homage: the bride and groom carry a tray of incense, candles, folded cloth, and cones of fresh flowers, or a tray of flowers, incense and candles, along with a cloth of homage or a keepsake, and go to prostrate in respect to their elder relatives or those they hold in esteem. Receiving homage: the elder recites words of blessing (in some places a white thread is also tied around the wrists of the bride and groom) and gives a gift in return for the homage, such as money, gold, or other property, etc.

The Rite of Laying the Bed and Arranging the Pillows

Before the rite of sending the bride is performed, there must first be the rite of laying the bed and arranging the pillows. It is customary to invite a married couple held in respect, who live together in love and harmony and enjoy a smooth, happy life, to be the ones who lay the bed. The method: both take hold of a corner of the cloth together and spread it together, then take auspicious objects — such as 1 winter melon, 1 new pot filled with clean water, 1 grinding stone, 1 bag of mung beans, 1 bag of black sesame, and so on — and set them beside the bed. The couple then lie down briefly, merely as a matter of form, to take the auspicious moment, called "the auspicious moment of arranging the pillows." The husband lies on the side that will be the groom's, the wife on the side that will be the bride's, and they converse in auspicious words; for example, the husband might say, "My, this bed is truly comfortable — whoever sleeps here is sure to live happily," and the wife might add, "May we grow ever more prosperous." After that, the couple pretend to fall asleep, merely as a matter of form, then wake and converse as though interpreting a dream; for example, the wife might say, "Just now I dreamed that a deity came to protect and watch over us, and brought us money and gold," and the husband interprets the dream, saying, "That is a good dream — it will bring the two of us prosperity and blessing forever," and so on. The couple then rise from the bed, scatter puffed rice and flowers, and

(running header: Ceremonies–Rites, page 137)

sprinkle holy water on the bed and the bedroom, together with words of blessing for the bride and groom: "May the bride and groom who use this auspicious bed live together happily and smoothly forever." The rite of laying the bed and arranging the pillows ends here.

The Rite of Sending the Bride

Once the rite of laying the bed and arranging the pillows is finished, the groom, together with his parents or guardians, goes to wait for the bride in the room. When the auspicious moment arrives, the matchmaker on the bride's side, or her parents or guardian who understands the rite well, brings the bride in and gives her to the groom. The elders of both sides give counsel and blessings to their own child. The bride prostrates to entrust herself to the groom. All the elders then leave the bridal chamber, leaving the groom and bride alone together. The wedding rite ends at this point.

Miscellaneous

Arranging the Tiap (Covered Trays)

The tiap are flare-mouthed covered boxes with lids, forming part of the principal betrothal tray. In arranging the tiap, 1, 2, 3, 4, or more than 4 pairs may be set out; ordinarily 4 pairs are arranged: 1 pair of steamed fish curry (ho mok), 1 pair of rice noodles, 1 pair of boiled pork, and 1 pair of boiled sweets. All the tiap holding these items are wrapped in gold-patterned cloth and tied with gold thread in the same manner as the principal betrothal tray, and carried along with it. The purpose is to enhance the beauty of the principal betrothal tray, and it is held as a token signifying abundance, prosperity, and wealth in money and gold. (Nowadays the arranging of tiap has become less common.)

(running header: Ceremonies–Rites, page 138)

The Method of Passing Through the Silver, Rose-Gold, and Gold Gates

When the betrothal procession reaches the bride's house, the elders on the woman's side, waiting to receive them, arrange for a girl of about 7-8 years old to hold a tray of areca nut and betel leaf ready to welcome them (the areca and betel are arranged in even numbers), and to say in greeting: "Today is an auspicious day and hour — do you come, sirs, with good or ill intent? We should like to know." The elders on the man's side answer: "Today is an auspicious day and hour. Kind well-wishers, the elders have come to bring a jewel to shore, to bring a son-in-law to be entrusted to you, and to bring the betrothal tray to present; if there is no objection, please accept it." Then they place an envelope of money on the tray of areca and betel for the girl. When the betrothal procession is about to enter the house, it must pass through 3 gatekeepers, namely the Silver Gate, the Rose-Gold Gate, and the Gold Gate. The groom must prepare money in envelopes to request passage through the gates. The keeper of the Silver Gate bars the way with a silver belt and refuses entry, saying: "This is a great and important house, with very many people in it. To pass in or out, the gatekeeper must first be informed — only then may you pass through." Once the groom rewards the gatekeeper, he may pass through; the other gatekeepers speak and act in exactly the same way.

The Method of Opening the Betrothal Tray

Once the betrothal procession has entered the house properly, the betrothal tray is set down at the place the hosts have prepared. After the elders of both sides have negotiated the proposal of marriage and formally given and received the betrothal tray, the elders on the woman's side say: "For the sake of auspiciousness, and so that all may know, please also open the betrothal tray for us to see." The elders on the man's side then open every tray. The first tray to be opened is the areca-and-betel tray: the cloth wrapping the tray is spread on the floor, the betel leaves are taken out and laid in rows on the cloth first, then the areca nuts and the bags of unhusked rice, mung beans, black sesame, and puffed rice are placed on top of the betel leaves. The second tray to be opened is the dowry-capital tray: the cloth wrapping the dowry-capital tray is spread on the floor

(running header: Ceremonies–Rites, page 139)

Take out the silver leaves, rose-gold leaves, and gold leaves and lay them in rows on the cloth, lay various flowers around the outside, place the dowry capital in the middle, then count it. (If this is the betrothal tray, only the cloth wrapping the betrothal tray is undone, nothing more.) The third tray to be opened is the bride-price tray: the cloth wrapping the bride-price tray is spread on the floor, the silver leaves, rose-gold leaves, and gold leaves are taken out and laid in rows on the cloth, various flowers are laid around the outside, and the bride price is placed in the middle, then counted. (Nowadays, in most cases only the betrothal tray is opened and the auspicious items scattered; the bride price is seldom counted as it was in the past.) Once the betrothal tray has been opened and counted, it is wrapped and handed over to the woman's side; in particular, the bundle of bride-price money is taken by the woman's side, who hoist it onto their shoulder and cry out joyfully, "The money and gold are so plentiful, so heavy indeed!" This is taken as an omen signifying great wealth, prosperity, and abundance of money and gold, according to ancient custom. The areca and betel are likewise wrapped and given to the woman's side, kept for 3 or 7 days, then offered beneath a large tree.

The Meaning of the Auspicious Objects

- Unhusked rice, mung beans, and black sesame mean growth and prosperity - Puffed rice means great and lofty standing - Silver leaves, rose-gold leaves, and gold leaves mean jewels, rings, silver and gold - Rows of betel leaves mean being as close as siblings, elder and younger, among relatives - Areca nut, being astringent and having the property of closing wounds, means that when there has been some fault or offense between the two families, they forgive one another and are reconciled as before - Winter melon means living in comfort and ease like the melon - A new pot filled with water means being harmonious and unbroken, like water - The grinding stone means being firm and steadfast, like stone

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Giving the Blessing Speech

The wedding banquet is regarded as one important major rite. In this rite, an essential step that cannot be omitted is giving a blessing speech to the bride and groom. At some events where many senior guests, relatives, or friends attend, several people may be invited to speak blessings in turn. The fitting practice is to invite the most senior person present, or whomever the host judges suitable, to act as the representative of all the guests and give a single blessing speech; or at some events, two speakers may be invited — a senior person from the groom's side to speak, and a senior person from the bride's side to speak. Afterward, once the blessing speech to the bride and groom is finished, the bride and groom should thank the guests who came to the event.

A Sample Blessing Speech, Given by an Elder Representing Both Sides

Honored and respected guests, I feel it an honor to have been invited by the host to serve as representative of the honored guests, coming forward to offer counsel and blessing to the bride and groom, on the occasion of the auspicious marriage between Khun ......................... and Khun ......................... The host, Khun ......................., gave me this opportunity because we were once classmates at the secondary-school level, at ......................... School, and we have remained close and in touch right up to this day. I feel joy and pride on behalf of the host and the bride and groom, that so many guests have come to this wedding celebration to express their joy and offer blessings in such great numbers. All you honored guests must surely share my view that the bride and groom today are well matched in every respect, both in character and in appearance. Education: the groom graduated from ......................... the bride graduated from .........................

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Family standing: the groom is the child of ......................... the bride is the child of ......................... Appearance: the groom is handsome, the bride is beautiful. These may be counted as basic conditions for the couple to live together smoothly hereafter. The highest aspiration in married life is happiness within the family. As to how much happiness they will be able to attain, since the groom and bride are Buddhists, they should rely on the principles taught by the Buddha, holding to them as guiding practices for the heart, in four respects, namely: 1. The married couple must have sincerity, honesty, and integrity toward one another, both to each other's face and behind each other's back. 2. They must know how to restrain their emotions, holding back both good and bad feelings so as not to let them show and spoil their conduct. 3. They must have patience and not lose heart, attending diligently and steadfastly to their duties and work, remaining strong and enduring, unshaken, in order to achieve the aims of married life together. 4. They must know how to sacrifice their own happiness and personal interests for the sake of the family, and be ready to listen to one another's views, never thinking of themselves as the one who has lost out, but rather making themselves always willing to be the one who "loses," so as to preserve their life together smoothly and securely. On this auspicious occasion, I wish to set my mind and pray, invoking the power of the virtue of the Triple Gem and all sacred and holy powers throughout the universe, together with the grace of His Majesty the King and Her Majesty the Queen, that they may grant a blessing that the bride and groom live together in happiness and harmony, achieve wealth and stability, have children and grandchildren who bring honor to the family line, live long lives, and be a shelter and shade for their descendants far into the future.

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Finally, I would like to invite all honored guests to please stand to join in a toast wishing the couple happiness, freshness, and fulfillment in married life. Now, please.

Sample toast in the capacity of a senior elder representing the groom's side

"Respected honored guests, first of all I must thank everyone who kindly came to honor the hosts and the couple, all together. This is a warmth and an impression that the hosts will remember forever. Should anything have been lacking or deficient, I ask forgiveness for it here. Looking at the groom and bride, I feel that the two are truly a couple bound by destiny from a past life (บุพเพสันนิวาส). I have known the groom since he began his life in this world, until he grew up, possessing many special qualities, so I am confident the bride has not chosen wrongly. The secret of married life is just one small thing: love, understanding, and sincerity toward one another. With this, married life will hold only happiness, freshness, and lasting stability forever. So may the two of you love each other firmly, understand each other well, and hold excellent sincerity. By the power of these virtues, and the power of all things worthy of respect and worship that the two of you hold to, may it be a force that helps you both meet with only happiness, prosperity, and ever-greater progress in married life. Farewell."

Sample toast in the capacity of a senior elder representing the bride's side

"Respected honored guests, on behalf of the hosts on the bride's side, I would like to thank all respected and beloved honored guests who kindly gave up their time to join this ceremony, to honor the bride and groom as well as the senior relatives on both sides. The sight of those who came to witness today's event will surely leave an impression on the couple beyond measure.

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Although women receive every right equal to men, according to our good tradition, a woman is still one who must uphold gentleness, softness, calm and modesty — only then will she remain lovable and beautiful, never fading. So I ask the bride to remember this always, and I entrust her as a precious treasure of the groom. From today, whatever duties there are, let the two of you manage them together with reason and virtue, and all will go smoothly and well on its own. Finally, may the power of the virtue of the Triple Gem and the power of all good deeds bestow upon you both only happiness, prosperity, and success in life, ever more. Farewell."

Sample words of thanks from the bride and groom

"My bride and I would like to respectfully thank everyone who kindly showed such kindness in joining to honor this ceremony today. Should anything have been lacking, we ask forgiveness. The guidance and blessings that everyone has kindly given to me and my bride today, my bride and I accept with deep gratitude, and consider them the greatest blessing to our lives, beyond measure. We respectfully thank you." The bride's side may simply say, "We respectfully thank everyone" [feminine polite form], which is also acceptable, depending on the atmosphere and what is appropriate. Note — The various speeches given above are merely one approach. How eloquently, deeply, and cleverly one speaks depends on each person's own thinking and rhetorical style.

**********

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Funeral Rites

******** Death is something no one can escape; the only difference is whether it comes sooner or later. When a person's breath has ceased, it becomes the duty of those still living to carry out the customary rites concerning the body, in order to honor the deceased and to pay final respects. There are steps one should know, as follows: 1. Reporting the death 1.1 Death at a hospital. The hospital will issue a medical certificate as evidence of the cause of death. The medical certificate, together with the deceased's national identity card, is then taken to the local registration office or district office (amphoe) in the area where the hospital is located, to request the death certificate. However, some hospitals will issue the death certificate themselves, or help process it for convenience, provided the relatives of the deceased bring the house registration document to the hospital as well. 1.2 Death at home. The householder must report to officials of the local registration office, the sub-district doctor, the village headman, or the sub-district headman (kamnan) — whoever is responsible for the area where the house is located — within 24 hours of the time of death or discovery of the body. 1.3 Death due to accident or homicide. The householder must notify police officers to come and perform a forensic examination of the body, establishing evidence of death at the earliest opportunity, within 24 hours of the time of death or discovery of the body. While the police officers or a doctor have not yet examined the body, it is forbidden to move the body, alter its condition, or inject any preservative fluid into it.

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Once the police officers or doctor have completed the forensic examination of the body, relatives of the deceased must go to obtain documentation from the responsible local police officers, and also request the forensic examination report from the doctor, in order to present it to officials of the local registration office when requesting the death certificate. They must also state at that time which temple the body will be taken to for merit-making, indicating in the box provided whether it is to be cremated, buried, kept, or donated. Once the death certificate is obtained, one should photocopy the documents at the local registration office that issued the death certificate, and have the officials certify the copies as well, to keep as evidence. As for the original death certificate, it must be taken to report to the local registration office where the deceased was registered as a resident, along with the house registration document in the householder's name, so that officials can record when the death occurred. This must be reported to officials within 15 days. For naval officials who are members of the Royal Thai Navy's cremation welfare society, when they die, relatives should notify the Naval Welfare Department, so that matters relating to the funeral rites can be arranged, such as requesting royally-bestowed bathing water for the deceased and organizing the funeral, among other things, by proceeding as follows: a. Notify the local registrar of the sub-district where the death occurred, to request the death registration certificate. Please take care that the name, surname, and age of the deceased are reported correctly, matching the house registration records. b. Take the death certificate issued by the registrar, the house registration document, and the membership identification card and/or documents certifying membership, to present to the officials of the cremation section, Welfare Affairs Division, Naval Welfare Department, to request the funeral management funds.

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c. Funeral management funds will be paid to the person entitled, as designated by the deceased member in the application form, and shall be in accordance with Royal Thai Navy regulations governing the Royal Navy Cremation Welfare Society. As for those who are not members of the Navy's cremation welfare society, the host family must handle matters themselves, or may consult the Naval Welfare Department. Location: The Royal Navy Cremation Welfare Society is located at the Cremation Section, Welfare Affairs Division, Naval Welfare Department. For inquiries and details, contact as follows: Bangkok area: 0 2475 3283 0 2446 8121 Sattahip area: 0 2466 1180 ext. 73156 0 3843 8652 Service hours: - Business days, from 08:30 to 16:30 hrs. - On public holidays and traditional holidays, Bangkok area only, from 08:30 to 15:30 hrs. 2. Taking the body to the temple - Relatives must present the death certificate to the temple, so the temple can assign staff to collect the body, or bring the body themselves, whichever is more convenient. - Before taking the body to the temple, clothing should be prepared from home or the hospital in advance, along with preparing the following items: - A fine cloth for covering the body - A photograph to be placed at the head of the body

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3. Bathing the body. This is the act of cleansing the body of the deceased and dressing them. It is considered a family matter, specifically the duty of the sons and daughters; it is not customary to invite outsiders. Bathing the body is done with warm water first, then rinsed with cool water, using soap to scrub the body clean. Once the bathing is finished, turmeric water is applied over the body, including the palms and soles of the feet, and then sprinkled with perfume. If the deceased is someone greatly respected and revered, such as one's own father or mother, etc., it is customary to use a white cloth or a handkerchief to blot the face, both palms, and both soles of the feet, in order to take an impression of the face, palm prints, and footprints, to be kept for veneration and worship, or to be used as a protective amulet cloth (ผ้าประเจียด). After that, the body is dressed according to the deceased's status; for example, if a government official, they are dressed in official uniform, and so on. Once dressing of the body is complete, the body is then placed to lie on a bed to await the water-pouring rite that follows. 4. Setting up the bed for the water-pouring rite. It is customary to place the bed to the left of the altar table for the Triple Gem, with the altar table positioned above the head of the deceased. It is customary for the body to lie face up, turned so that either the right hand of the deceased, or the end where the feet are, faces those who come to pay respects, and new cloth or fine cloth is used to cover the entire body, leaving only the face and right hand exposed. 5. The water-pouring rite. The generally preferred time for the water-pouring rite is 16:00–17:00 hrs. - The host should prepare scented water together with a bowl of water mixed with perfume — a small bowl for scooping water to hand to guests, and a large bowl with a tray to catch the water poured onto the hand of the deceased, or one may ask the crematorium officials to prepare these, as agreed upon. - Before beginning the water-pouring rite, it is customary for the host, or an invited senior person acting as chairperson of the ceremony, to first light the offerings to the Triple Gem, then light the small gold ceremonial set (or

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incense and candles) at the head end of the body, and only then begins the water-pouring rite proper. (At some events, there is no lighting of the offerings to the Triple Gem, and the water-pouring proceeds directly.) - It is customary for children, grandchildren, and close relatives to perform the water-pouring rite before the time set for inviting guests, so as not to crowd or waste the guests' time. - The host should assign people to receive guests and to invite guests to come and perform the water-pouring rite. - Once the guests have finished pouring water, the most senior person present is then invited to act as representative in pouring the royally-bestowed bathing water onto the body, or to be the last person to pour the water. - Once the most senior person present has poured the royal bathing water, or has poured the water, this is considered the completion of the water-pouring rite; it is not customary for anyone else to pour water afterward.

Duties of the chairperson in the royal water-bathing rite

1. The chairperson of the ceremony faces the direction where His Majesty the King resides, and pays respects (bows). 2. Receives the vessel of royal water from the officials, pours the royal bathing water onto the body at the chest area, then pours turmeric water together with Thai scented water. 3. Pays respects facing the same direction as before; this completes the rite. - After this, it is entrusted to the undertaker (สัปเหร่อ) or officials, so that placing the body into the coffin proceeds properly, after which the merit-making ceremonies may then be held.

Method for performing the water-pouring rite for a lay person

- If the deceased was a layperson senior in age to oneself, before performing the water-pouring rite, it is customary to kneel, bow the body down, raise the hands in a wai, and while doing so mentally ask forgiveness of the body, saying: "Kāyakammaṃ vacīkammaṃ manokammaṃ ahosikammaṃ hotu" [may bodily, verbal, and mental deeds be forgiven]

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"I have offended against you, whether by body, speech, or mind; may you kindly grant me forgiveness." - Once the raising of hands in a wai to ask forgiveness of the body is finished, one holds the vessel for pouring water with both hands, and pours the water onto the right palm of the deceased while silently thinking: "Idaṃ matakasarīraṃ isiñcitodakaṃ viya ahosikammaṃ" (This body that has died is now forgiven of all offense, without fault, just like the water that has been poured.) - Once the water-pouring is finished, it is customary to bow the body down and raise the hands in a wai while silently making the wish: "May you go to a good rebirth" — this completes the rite. 6. Chanting the Abhidhamma. The arrangement of the merit-making rite of Abhidhamma chanting is customarily begun from the day the body is laid out, every night thereafter. It is customary to chant for 1 night, 3 nights, 5 nights, or 7 nights. In some cases, after 7 days of merit-making, the Abhidhamma may be chanted once a week until 100 days have passed, or until the day of the royal cremation or the cremation rite. For the body of a military official, in cases where the parent unit is the host, one should notify the chaplain (อนุศาสนาจารย์) attached to that unit to serve as the religious master of ceremonies; or if there is no chaplain attached to the unit, one should request the support of a chaplain from a nearby unit, or directly from the Chaplaincy Division, Naval Education Department, so that the proceedings run smoothly and befit the honor of the host and of the deceased. 7. Coffining the body. After the Abhidhamma chanting as scheduled, if the relatives wish to keep the body for a while first, they must prepare a set of monk's robes, flowers, incense, candles, and small packets of soil wrapped in black-and-white paper, and invite one monk to receive the pall cloth (ผ้าบังสุกุล) on the last day of the Abhidhamma chanting, in order to proceed with coffining the body, having coordinated properly with the crematorium officials beforehand.

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Practice - Officials arrange the venue for the coffining rite right at the place where the body has been laid out. - The chairperson of the ceremony is invited to drape one set of monk's robes as the pall cloth (some events instead drape the pall cloth at the place where the body will be kept), and then monks are invited to receive the pall cloth. - The chairperson of the ceremony is invited to be the first to place a packet of soil wrapped in black-and-white paper, together with a bouquet of flowers, on the tray in front of the body. - Participants in the ceremony are invited to place packets of soil wrapped in black-and-white paper, together with bouquets of flowers, on the tray in front of the body, in turn. - Once everyone has finished placing their soil packets and flowers, officials proceed to move the body to the place where it will be kept. - The relatives and those who respected the deceased light incense and candles and place garlands or bouquets of flowers, last of all. 8. Merit-making before the body. On the day the royal cremation ceremony or cremation rite is to be held, it is customary to perform merit-making dedicated to the deceased beforehand, such as: - Holding an ordination for children/grandchildren as monks or novices, called "ordination before the fire" (บวชหน้าไฟ). - Arranging for one session of Dhamma sermon. - Inviting 10 monks to chant Buddhist blessings and offering them the midday meal (additional monks may be hosted in any number desired). - Inviting monks to chant the Mātikā and receive the pall cloth (the number of monks customarily equals the age of the deceased, or is set according to one's faith/means). - Offering ceremonial gifts (เครื่องไทยธรรม) and pouring libation water — this completes the rite of merit-making before the body.

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9. The royal cremation or the cremation rite - After the merit-making dedicated to the deceased, before the body is moved to be set up at the crematorium (เมรุ), it is customary for the children, grandchildren, and those close to the deceased to perform a rite of asking forgiveness of the body, as an act of pardon for past offenses against one another, by silently intending, or reciting to the body, words of apology such as: "Kāyakammaṃ vacīkammaṃ manokammaṃ ahosikammaṃ hotu" "I have offended against you (the deceased's name may be spoken here), whether by body, by speech, or by mind; may you kindly forgive me." - After this, officials proceed to move the body to be set up at the crematorium, to carry out the royal cremation ceremony or the cremation rite that follows.

Duties of the master of ceremonies

The master of ceremonies proceeds according to the prescribed order of the rite, as follows: a. The royal cremation ceremony 1. Invite guests to drape the pall cloth, in the number designated by the host, inviting them in order from least senior to most senior, excluding the chairperson of the ceremony. Once finished, invite the host party to prepare to form a line to receive the royally-bestowed flame. 2. The host party forms a line to receive the royally-bestowed flame. 3. Royal ceremonial officials of the Bureau of the Royal Household, or officials of various units (acting in place of the royal ceremonial officials), carry the royally-bestowed flame up to the crematorium. 4. Read the royal directive (หมายรับสั่ง), indicating that the royally-bestowed flame has been received. 5. Read the biography of the deceased, to proclaim their honor and virtues (a supplementary moral teaching may be added as a concluding summary).

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Sample moral teaching (eulogy text)

Respected honored guests, There is a saying of the Buddha: "Rūpaṃ jīrati maccānaṃ, nāmagottaṃ na jīrati" [The body of mortals decays; name and lineage do not decay.] The earth will cover, will erase the body, the aggregates of life; Fire will consume, will let life vanish into nothingness; But the good one has done will support and sustain, And will be honored in place of the remains, once one has departed. It is the nature of every human being that, when their life comes to an end, the physical body will be buried or burned until nothing remains at all. Only the good and virtuous deeds that were accumulated will remain, appearing in the hearts of the family, relatives and friends, and those who respected and revered them. (Name of deceased)........................................ is likewise. He/she will receive the royally-bestowed flame / the gathering of the flame in a few minutes from now; the flame will burn his/her physical body until nothing remains at all. Only the meritorious deeds and good virtues (describe other virtues here, if any) ............................................. that he/she accumulated will remain, appearing in the hearts of the family, relatives and friends, and those who respected and revered him/her, for a very long time. In order to show respect, remembrance, and mourning for (name of deceased).................... for the last time, may I now ask permission to invite all honored guests to please stand in mourning for approximately 1 minute. May I now ask you to please rise. 6. Invite guests to stand in a moment of silence, for approximately 1 minute. Note — For the royal cremation ceremony or cremation rite of a military person who does not have a military honor guard, the standing moment of silence is held after the reading of the eulogy has finished (after the biography is read).

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- For the royal cremation ceremony or cremation rite of a military person who does have a military honor guard, the moment of silence is observed only once, when the lone bugle begins to sound "Taps" (the lights-out call). 7. Read the statement of gratitude for the royal grace. (Example) Gratitude for the Royal Grace

His Majesty the King has graciously bestowed his kindness in granting the royally-bestowed cremation flame for (Mr./Mrs./Miss, rank) — which is counted as royal grace beyond all measure, the highest honor to the deceased and to the family lineage, beyond compare. Should it become known, by spiritual means, to the soul of (Mr./Mrs./Miss, rank) in the afterlife, in whatever manner, he/she would surely feel overwhelming joy and deep gratitude for the royal grace of having received such a supremely high honor at the final moment of life. We, your servants, being the sons, daughters, and grandchildren, humbly request the royal grace to prostrate at the soles of the royal feet, with boundless gratitude for the royal grace, and shall honor it above our heads, as a blessing of good fortune to us, your servants, and to our family lineage forever. With utmost devotion, we beg to submit, Your servants, The (surname) family................................................ 8. Invite the chairperson of the ceremony to drape the great pall cloth (ผ้ามหาบังสุกุล), and to perform the rite of lighting the royally-bestowed flame.

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Duties of the Presiding Officer in the Ceremony

The Royal Cremation Ceremony

- The presiding officer walks up onto the crematory platform (meru). Bow or pay respects to the body once, present the great bangsukul cloth, and place the hands together in añjali while the monk considers the great bangsukul cloth.

- The presiding officer turns to face the direction where His Majesty the King resides, and offers a bow once.

- Take the popped-rice tray and flower tray (the "khama" offering set) from the royal ceremonial officer and place it at the base in front of the coffin. Then take incense, candle, and sandalwood flowers, light the royally-granted flame from the royal lantern, and place them, inserted, beneath the coffin. Take a second set of incense, candle, and sandalwood flowers for oneself and place them, inserted, beneath the coffin. Bow or pay respects to the body once more.

- Before descending from the meru, turn to face the direction where His Majesty the King resides and offer a bow once more. This concludes the royal cremation ceremony.

Note - In the case of military or police personnel who received a guard of honor: when the presiding officer places the popped-rice tray and flower tray (the offering set), have the "sleeping bugle" call played to its end. Then the presiding officer takes the incense, candle, and sandalwood flowers, lights the royally-granted flame from the royal lantern, and places them at the center of the base beneath the coffin; a salute tune or the "Maha Reuk" tune is played. When finished, descend from the meru.

- In the case of a royally-granted cremation held in another province, at a distance from the Bureau of the Royal Household exceeding 50 kilometers, a royally-granted casket of flame is received instead, without the khama offering set. The presiding officer opens the flame casket, takes the taper and hands it to the officer appointed to hold it, takes the matchbox and strikes a light at the taper, waits until it is burning well, then pays homage (thawai bangkhom)

Ceremonial Procedure - Rites, p. 155

(Bow in respect) go to the front of the flame casket once, take the incense, candle, and sandalwood flowers, light the royally-granted flame from the taper, then place them at the center of the base beneath the coffin. This concludes the ceremony.

5. While participants are placing sandalwood flowers, the master of ceremonies, on behalf of the host party, may speak words of thanks and apology to the participants as appropriate.

Example of Words of Thanks and Apology

(Thanks) - The host party is deeply moved that all the distinguished guests have kindly come to join in the Royal Cremation / Cremation ceremony of (name of deceased)............................................ today. In particular, (name of the presiding officer)................................. has been so very kind as to do us the honor of serving as presiding officer of the royal cremation / fire-assembly ceremony. We therefore thank the presiding officer, and thank all distinguished guests, most highly.

(Apology) - Should our reception have fallen short in any respect, or should there be any shortcoming, the host party humbly begs your forgiveness on this occasion.

On behalf of the host party, we thank all distinguished guests once again. Goodbye [sir].

B. The Cremation Ceremony

1. Invite the participants to lay the bangsukul cloth, in the number set by the host, inviting them in order from the least senior to the most senior in age, excluding the presiding officer.

2. Read the biography of the deceased to proclaim their merits (a concluding moral teaching may be added at the end).

Ceremonial Procedure - Rites, p. 156

3. Invite the participants to stand in silent tribute for about 1 minute (while standing, the master of ceremonies may recite a wish, speaking alone, expressing the wish that the deceased attain happiness in the next existence).

4. Invite the presiding officer to lay the bangsukul cloth and carry out the fire-assembly rite.

5. While participants are placing sandalwood flowers, the master of ceremonies, on behalf of the host party, may speak words of thanks and apology to the participants as appropriate.

Note - If a royally-granted set of monk's robes has been received, invite only the presiding officer to present the royally-granted robes.

- The monk considers the royally-granted robes using a fan of rank.

- If the presiding officer is a government official, custom holds that he should wear the normal white mourning uniform. (For military or police funerals: if the presiding officer is military or police and wears the normal white mourning uniform, he is required to wear a sword as well. But if it is a civilian funeral and the presiding officer happens to be military or police wearing the normal white mourning uniform, no sword need be worn.)

- Regarding ascending the meru: the presiding officer customarily ascends and descends by the front stairs of the meru. Other participants customarily ascend by the side stairs of the meru and descend by the central stairs, i.e. the front of the meru, out of respect for the one serving as presiding officer.

Method of Performing the Cremation

- Once one reaches the top of the meru, one customarily stands upright about 1 pace from the body. If wearing an official uniform, one customarily stands upright and bows. If not wearing an official uniform,

Ceremonial Procedure - Rites, p. 157

one customarily bows in respectful salutation, together with the incense, candle, and sandalwood flowers held in one's hand. (This applies only if the deceased was senior in age to oneself, or of roughly the same age generation.)

- While standing upright bowing, or bowing in respectful salutation, one customarily sets one's mind to ask forgiveness of the deceased, saying:

"Kāyakammaṃ vacīkammaṃ manokammaṃ ahosikammaṃ hotu — I have transgressed against you, whether by body, by speech, or by mind; may you please grant me forgiveness for this."

- After asking forgiveness of the deceased is complete, one customarily bends down and places the incense, candle, and sandalwood flowers at the pyre, while contemplating one's own mortality, saying:

"Ayampi kho me kāyo evaṃ dhammo evaṃ bhāvī evaṃ anatīto — This body of mine, too, has death as its nature in just this way, has this as its normal course, and cannot escape death of this kind."

- Once one has finished contemplating one's own mortality, stand upright, bow, or raise the hands in respect to the body once more, while silently wishing in one's heart, "May you go to a good rebirth, a good rebirth" — and with that, the ceremony is complete.

- When the distinguished guests go to place incense, candles, and sandalwood flowers in front of or beneath the coffin as a show of respect for the deceased, this is a symbolic performance of the cremation rite, and is not yet the actual act of cremation.

- Once all the invited participants have finished paying their respects to the body in this symbolic cremation, it is customary for the family, relatives, and close friends of the deceased to go up once more and carry out the actual cremation, at which point the cremation ceremony is fully complete.

Ceremonial Procedure - Rites, p. 158

Collecting the Ashes/Relics

- In the rite of collecting the ashes, it is customary to prepare the equipment and utensils so that everything is fully ready before the time comes, namely:

1. An urn to hold the ashes/relics.

2. A wooden basket or chest to hold the remaining ashes and cinders.

3. White cloth to wrap the basket or wooden chest.

4. Cloth for offering as bangsukul before the ashes are collected.

5. Savory and sweet food to offer the monks.

6. Invite the monks to consider the bangsukul cloth before the ashes are collected.

- The timing for collecting the ashes is customarily handled in one of 2 ways:

1. Performing the ash-collection rite on the evening of the cremation day itself: this is customary for royal cremations, or for cremation ceremonies arranged so that the merit-making celebration of the ashes follows directly on from the cremation, so that everything is completed within the cremation day itself.

2. Performing the ash-collection rite on the morning of the following day: this is customary for cremations where the host wishes to make merit for the ashes on the following day. It is also customary to prepare offerings for the monks as "three carrying-loads." In each load: one basket holds a rice pot, a stove-tripod or charcoal brazier, rice, chili, shallots, garlic, shrimp paste, fish sauce, etc.; the other basket holds savory and sweet food. All three loads are arranged the same way, with both the carrying pole and the baskets painted white. One child or relative per load, dressed in white, serves as the carrier for each load, and a person carrying a set of monk's robes walks in front of each carrier. They walk counter-clockwise around the meru or the pyre three times. While walking, they call out to each other like forest-dwellers, crying "Wuu, wuu, wuu," three times each; when the person in front calls out, the person behind must call back in answer. (The walking in a circuit around the meru or pyre

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three times, is likened to how all beings must cycle through death and rebirth in the three realms of existence — the realm of sensuous desire, the realm of form, and the formless realm. The calling out "wuu, wuu, wuu" three times signifies not knowing which realm the deceased was reborn into, so the call is made so that it is known the dedication of merit has been carried out.) Once this is done, the loads of goods are brought and set out in order at the monks' seating area. The host brings a set of monk's robes to lay as bangsukul at the pile of ashes, invites one monk to consider the bangsukul cloth, then offers the three loads of goods. The monks give the anumodana blessing, and the host pours water to dedicate the merit to the deceased. This rite is called the "Three-Load Rite." Nowadays the Three-Load Rite is arranged less often; it is more common to prepare food in tiered lunch-carriers to offer the monks instead, since it is less complicated and more convenient to carry out.

- In collecting the ashes, the undertaker customarily performs the rite of "transforming the elements": that is, taking the deceased's cremated bone-ash and arranging it in the shape of a human figure, laying out the skeleton with the head turned toward the west. Then the monks are invited to consider the bangsukul-of-the-dead cloth first. Then the bone-figure is "transformed," turned so the head faces east, and the monks are invited to consider the bangsukul cloth once more. After that, the host is permitted to collect the ashes into the urn as much as required, choosing to collect the remains from 6 parts of the body, namely:

1. Skull bone — 1 piece

2. Rib/chest bone — 1 piece

3. Arm bones, both sides — 2 pieces

4. Leg bones, both sides — 2 pieces

- The remaining ashes, together with all the cinders, are customarily swept up together and placed in the basket or wooden chest, then wrapped and kept in white cloth, to be interred in a suitable place, or scattered at sea.

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The Dedication-of-Merit Ceremony (Thaksinanuprathan)

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Thaksinanuprathan means "the act of augmenting the dakkhina (the merit offering)." It refers to making merit and dedicating the resulting merit to the deceased, so that the deceased receives the fruit of it as happiness and prosperity, freed from a state of suffering in an unfortunate realm. The methods used include giving alms food, hosting monks for a meal, offering sangha-dana, offering bangsukul cloth, and so on, followed by pouring water to dedicate the merit to the deceased. This is the method of merit-making used in all funerary/inauspicious observances — such as merit-making in front of the body, merit-making on the 7th day, the 50th day, the 100th day, or merit-making on the anniversary of the death, and so on — all of these are called thaksinanuprathan.

The thaksinanuprathan rite is customarily performed interspersed within many auspicious merit-making ceremonies as well — such as birthday merit-making ceremonies, ceremonies celebrating a promotion in rank or position, ceremonies marking the anniversary of a unit's founding, and so on — it is also customary in these to perform the thaksinanuprathan rite, dedicating merit to one's own ancestors, or to those of the organization concerned. This can be carried out in one of 3 ways (any one of them):

1. Before the monks chant the scriptures: by inviting the monks to consider the bangsukul cloth and give the anumodana blessing (Yathā... Sabbī...) to completion first, and only then continuing on with the chanting of scripture.

2. After the monks chant the scriptures: by inviting the monks to chant the scriptures and finish the meal offering first, and only then inviting them to consider the bangsukul cloth.

3. After the auspicious merit-making ceremony is entirely finished: then inviting the monks to consider the bangsukul cloth at a suitable time.

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Order of Procedure

1. The thaksinanuprathan rite before the monks chant the scriptures

- The presiding officer lights incense and candles to venerate the Triple Gem.

- The presiding officer lights incense and candles at the table set for the thaksinanuprathan rite.

- The master of ceremonies requests the precepts.

- The senior monk administers the precepts.

- The presiding officer and/or participants lay the bangsukul cloth.

- The monks consider the bangsukul cloth.

- The monks give the anumodana blessing; the presiding officer pours water.

- The thaksinanuprathan rite is complete.

- The master of ceremonies invites the chanting of the paritta (protective verses).

- The monks finish chanting the scriptures.

- The meal offering, or the tiered lunch-carrier meal, is presented.

- The monks eat the meal, or receive the tiered lunch-carrier meal.

- The four requisites and other offerings are presented.

- The monks give the anumodana blessing; the presiding officer pours water.

- The monks sprinkle blessed water.

- The ceremony is complete.

2. The thaksinanuprathan rite after the monks chant the scriptures

- The presiding officer lights incense and candles to venerate the Triple Gem.

- The master of ceremonies requests the precepts.

- The senior monk administers the precepts.

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- The master of ceremonies invites the chanting of the paritta.

- The monks finish chanting the scriptures.

- The meal offering, or the tiered lunch-carrier meal, is presented.

- The monks eat the meal, or receive the tiered lunch-carrier meal.

- The presiding officer lights incense and candles at the table set for the thaksinanuprathan rite.

- The presiding officer and/or participants lay the bangsukul cloth.

- The monks consider the bangsukul cloth.

- The four requisites and other offerings are presented.

- The monks give the anumodana blessing; the presiding officer pours water.

- The monks sprinkle blessed water.

- The ceremony is complete.

3. The thaksinanuprathan rite after the auspicious merit-making ceremony is entirely finished

- Once the auspicious merit-making ceremony has been conducted and finished.

- The presiding officer lights incense and candles to venerate the Triple Gem, then lights incense and candles at the table set for the thaksinanuprathan rite.

- The presiding officer and/or participants lay the bangsukul cloth.

- The monks consider the bangsukul cloth.

- The monks give the anumodana blessing; the presiding officer pours water.

- The ceremony is complete.

Observation - Following the order of procedure in items 1 and 3, the monks give the anumodana blessing twice, and the presiding officer pours water twice.

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