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A Collection of Chronicles, Volume 51:
Record of Events at the Death of King Nangklāo Čhāoyūhūa
Compiled by the Royal Society

Published at the Behest of His Majesty the King
for Distribution Upon Reaching the Seventh Day of
the Funeral of His Foster Mother,
Krommaphra Sutthāsinīnāt Piyamahārātpadiwaratdā,
on 1 July 2472 BE^[1]

Printed at Sōphon Phiphat Thanakǭn Printing House

His Majesty’s foster mother, Krommaphra Sutthāsinīnāt Piyamahārātpadiwaratdā,
Shot in the Year of the Pig, 2430 BE,^[2] at the age of 24

Contents
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	Page	i
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	1
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	2
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	4
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	6
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	8
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	10
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	12
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	13
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	15
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	16
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	18
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	33
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	35
x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .	”	36

Notes on the Names and Titles Found in the Record

•	Phra Phuttha Rangsan		A Buddha statue representing His Majesty King Phutthayǭtfačhulālōk

•	Phra Phuttha Nimot^[3]		A Buddha statue representing His Majesty King Phutthalœ̄tlānaphālai

•	Senior Prince	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,}$	His Majesty King Čhǭmklāo Čhāoyūhūa
•	Prince Mongkut		His Majesty King Čhǭmklāo Čhāoyūhūa

•	Junior Prince		His Majesty King Pinklāo Čhāoyūhūa

•	Krommakhun Rāmʿitsarēt		Phraʿongčhāo Suriyā, son of King Rama I, later elevated to the title of krommaphra

•	Mister Mang	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,}$	Phraʿongčhāo Mang, son of King Rama II, later elevated to the title of His Royal Highness Kromphrayā Dēchādisǭn
•	Krommakhun Dētʿadisǭn

•	Krommakhun Phiphitphūbēn		Phraʿongčhāo Phanomwan, son of King Rama II, later elevated to the title of krommaphra

•	Krommamư̄n Nuchitchinōrot		Phraʿongčhāo Wāsukrī, son of King Rama I, ordained as patriarch in charge of the Central Patriarchate, quartered at Phra Chēttuphon Monastery, later anointed as supreme patriarch titled His Royal Highness Krommaphra Paramānuchitchinōrot
•	Krommamư̄n Phithakthēwēt		Phraʿongčhāo Kunchǭn, son of King Rama II, later elevated to the title of krommaphra

•	Krommamư̄n Wongsāsanit		Phraʿongčhāo Nūam, son of King Rama II, later elevated to the title of Krommalūang Wongsāthirātsanit

•	Phraʿongčhāo Rœ̄k		Son of the Prince of the Front Palace in the reign of King Rama II, ordained as patriarch and quartered at Bǭwǭn Niwēt Wihān Monastery, anointed in the reign of King Rama V as supreme patriarch titled His Royal Highness Kromphrayā Pawarētwariyālongkǭn

•	Phraʿongčhāo Ladāwan^[4]		Son of King Rama III, later titled Krommamư̄n Phuminthraphakdī

•	Phraʿongčhāo ʿAnnop		Son of King Rama III, later titled Krommamư̄n ʿUdommarat-rasī

•	Phraʿongčhāo ʿUrai		Son of King Rama III, later titled Krommamư̄n ʿAdunyalaksombat

•	Phraʿongčhāo Buttrī		Daughter of King Rama III, given the title of Krommalūang Wǭrasētsudā in the reign of King Rama V

•	Mǫmčhāo Phra Rǭng		Son of Krommalūang Phisētsīsawat, son of King Rama I; ordained as ninth-class parīan; later titled Mǫmčhāo Phra Yānwarāphǭn, holding a post of patriarch, and quartered at Bǭphit Phimuk Monastery
•	Čhāophrayā Phra-khlang		(Dit Bunnāk), later elevated to the title of Somdetčhāophrayā Bǭrommahāprayūrawong
•	Phrayā Sīphiphat		(That Bunnāk), later elevated to the title of Somdetčhāophrayā Bǭrommahāphichaiyāt
•	Phrayā Rātchasuphāwadī		(Tō Kanlayānamit), later elevated to the title of Čhāophrayā Nikǭnbǭdin in the post of Civil Chancellor
•	Phrayā Sīsuriwong		(Chūang Bunnāk), later elevated to the title of čhāophrayā in the post of Military Chancellor, then elevated to the title of Somdetčhāophrayā Bǭrommahāsīsuriwong in the reign of King Rama V
•	Phrayā Phetphichai		(Sư̄a Sonthirat), later titled Čhāophrayā Thammā
•	Phrayā ʿAphainōrit
•	Phrayā Thēpwǭrachun
•	Phrayā Phiphatkōsā		(Bunsī Buranasiri), later elevated to the titles of Phrayā Mahāʿammāt and Čhāophrayā Thammā, then given the title of Čhāophrayā Suthammontrī in the reign of King Rama V
•	Phrayā Chodưk-rātchasētthī
•	Phrayā Prachāchīp
•	Phrayā Phetchāpanī
•	Phrayā Rātchasēnā
•	Phra ʿInthēp		(Khunthǭng), later elevated to the title of Phrayā Phetphichai
•	Phrayā Phirēnthēp
•	Phra Sīsahathēp		(Pān), later elevated to the title of Phrayā Rātchasuphāwadī

•	Čhamư̄n Sanphetphakdī

•	Čhamư̄n Samœ̄čhairāt

•	Čhamư̄n Rāchāmāt		(Kham Bunnāk), later titled Čhāophrayā Thiphākǭrawong

•	Čhamư̄n Rāchābān

•	Čhamư̄n Samuhaphimān		(Phǣ Bunnāk), later titled Phrayā Sīphiphat, elevated to the title of čhāophrayā in the reign of King Rama V

•	Čhamư̄n ʿInthāmāt

•	Lūang Sīkālasamut

•	Lūang Raksāsombat

•	Lūang Thēp(satsadī)

•	Lūang Phithaksuthēp

•	Khun Rātchanithān

•	Mư̄n ʿAphai(thammakān)

•	Nāi Chaikhan		(Yǣm Bunnāk), later titled Phrayā Wǭraphongphiphat

•	Čhaochǭmmāndā Ưng		Daughter of Čhāophrayā Nikǭnbǭdin and mother of Krommalūang Wǭrasētsudā; given the title of Thāo Somsak in the reign of King Rama V

•	Thāo Sīsatčhā		(Sǣng)

Record of Events at the Death of King Nangklāo Čhāoyūhūa

Introduction

His Majesty King Nangklāo Čhāoyūhūa ascended the seat of royalty in the year of the Monkey, 2367 BE,^[5] and peacefully remained thereon for twenty-five years until the Year of the Dog, 1212 LE (2393 BE),^[6] when he began to fall ill and feel uneasy in the tenth month. Yet, in the concluding month of the Rains Retreat Season, he made efforts to attend the ceremony for offering of kathin robes as he did every year. From then on, his illness worsened continuously, whilst his physique deteriorated gradually. Physicians were convened to concoct medicine for him, but his illness improved not. Knowing for certain that the illness he was undergoing on this occasion would end his life, he maintained himself in prudence and then expressed wills and wishes on various matters as found in the record herein printed.

His Majesty’s Wish in Regard to Administration of the State

I have the Buddha as my shelter, I have his dharma as my harbour, and I have his clergy as my sanctuary: the virtues of these Three Jewels rule over the world! Čhāophrayā Phra-khlang, Phrayā Sīphiphat, Phrayā Rātchasuphāwadī, and all the inferior officials shall maintain themselves in harmonious relations. They have earnestly supported the authority and repaid the generosity of Their Majesties the two previous Kings by helping each other protect for sixty-nine years the realm of His Majesty the Founding King, thereby enabling the royal relatives, both high- and low-ranking, to succeedingly come into existence in a great number, approximately as many as a thousand or two thousand. But those who are female shall be excluded. Speaking of the males, there are those in adulthood, those in middle age, and those in childhood, all of whom have been raised and reared by me on the basis of their merits. However, none of them shall be forced to become the Lord of the Land. Forcing is not to be done, this is my supplication. The senior and junior members of the royal clan and royal court shall adopt a compromise on naming any royal person or person as the Lord of the Land, depending upon their consensus. I call upon them to think of His Majesty King Phutthayǭtfā, His Majesty King Phutthalœ̄tlā, and me as well; refrain from taking too many lives; and help each other maintain the Country.

In addition, as regards a great many charitable activities of constructing monasteries and others which still remain unfinished, whoever will become the Ruler of the Land in the future shall take a pity upon me. Of the money worth around 40,000 chang existing in the Outer and Inner Exchequers, please set 10,000 chang aside for me for use in those unfinished charitable activities. The remaining money, worth around 30,000 chang, shall continue to be spent upon state affairs. There are also over 200 chang of gold. Please leave some for me for gilding the unfinished monasteries as my meritorious contributions first. The gold left over therefrom may then be used in creation of theatrical property and in state activities as may be found fit.

Furthermore, the ashes of my grandparents housed in the Hall of Ashes shall, should they cause offence, be handed over to any of my sons as may be found fit, and if the sons have all been killed, they shall be handed over to any surviving daughter, so that she would then bring them away. Even the ashes of Her Majesty Sīsulālai are sūng thāo nā tam thāo lang^[7] and should not share the shrine with the Grand Divine Ashes.^[8] They shall be brought to the same repository with the ashes of my grandparents also.

These royal commands were noted down and brought out by Krommamư̄n Wongsāsanit and Phrayā Phiphatkōsā at His Majesty’s behest on Monday, the eighth waxing-moon day of the third month, the Year of the Dog, Year Two,^[9] when the clock stroke at a bit after eleven thum.^[10]

Royal Opinion on Successors to the Throne
(Excerpted from the Royal Chronicle of Chaophraya Thiphakorawong)

On Tuesday, the 10th waxing-moon day of the 3rd month,^[11] at the time of 5 mong in the afternoon,^[12] His Majesty ordered Phraya Sisuriwong, Steward of the Royal Pages, to be summoned to see him within his chamber, where His Majesty asked him as follows: “Have Phraya Siphiphat brought the note made at my behest out to the Cabinet for discussion? What did they say?” Phraya Sisuriwong replied: “They have acknowledged it with respect. They all are gloomed and they think that the permission so given is absolutely favourable. Upon discussion, they found that your illness is not yet fatal as physicians can still serve you somehow, for which reason it is not yet appropriate to instate any senior or junior member of the royalty [as monarch]. They will help each other repay your kindness and generosity by preserving state affairs from harm and danger in any manner.” His Majesty then ordered His Grace, Phraya Sisuriwong, to move closer to him and handle his body, before saying: “My body has deteriorated to this degree. Physicians say I will still recover, with which I fully disagree. As for the state affairs in the future, I see no one capable of protecting the Country. Krommakhun Det is a credulous person, easily believing in whatever people say. He cannot be made ruler. Krommakhun Phiphit knows nothing about work, through which his wisdom will not shine. The Junior Prince is somewhat intelligent and knowledgeable about engineering and military affairs, but he prefers not to engage in state affairs. Lazy he is. All he cares about is playing for pleasure. The only one I find to be of such intelligence that suffices for the protection of the Country is the Senior Prince. But I hate that he, the Senior Prince, prefers the Mon customs. Should he become the Lord of the Land, would he not have all the monks across the Country don their robes as the Mon? I fear that this might displease members of the royalty and ministry. Therefore, I permit [the succession] to be dealt with in any manner everyone pleases, as long as it is their consensus. In the time to come, you are the only one I see capable of serving as leader in chief. I think there will be no more war from the Vietnamese and the Burmese, but the Westerners. Let us be on our best guard and give them no chance to outwit us. Let us follow whatever work of theirs that we find we should study, but not to the point of complete veneration or obsession. These days, I am trying to relieve myself of chief worries. The only concern which remains concerns the grand monasteries I have erected as some of them are still not finished, and once they have gone to wrack and ruin, there will be no one to help take care of them. The money left in the Treasuries after spending upon the government affairs of the State is 40,000 chang. Let me have around 10,000 chang. Please tell anyone who would become the Lord of the Land that I ask for this amount of money and ask him to help take care of ruined monasteries and of the unfinished monastic projects until they are completed.” Having received the royal command, His Grace, Phraya Sisuriwong, shed tears and retired from the audience.

Royal Donation of Rings to Buddha Images

On Thursday, the 3rd waxing-moon day of the 3rd month, the Year of the Dog, Year Two,^[13] His Majesty commanded that Phraya Phiphatkosa and Chamuen Sanphetphakdi be summoned to see him within his bedchamber, where he gave them these four rings, namely—

a ring with a centre diamond in the size of a young lotus nut;

a ring with a centre diamond in the size of a young fever nut;

a ring with a centre ruby in the size of a young fever nut;

a ring with a centre ruby in the size of a young lotus nut;

together with the following order: “My symptoms improve not. They only worsen day by day. I think that I will not recover from the illness. Once I have died and returned to heaven, bring the rings into the Hall of Idols to decorate the idols therein.”

(Details of the Stones Set Upon the Four Rings)

A diamond ring contained 1 centre diamond in the size of a young lotus nut surrounded by 17 diamonds, each in the size of a young devil’s fig fruit; 14 front diamonds, each in the size of a ripe klom fruit; and 2 side diamonds, each in the size of a peeled rosary pea, surrounded by 26 side diamonds, each in the size of a ripe devil’s fig fruit; totalling to 60 stones.

The prongs were decorated with 6 diamonds, each in the size of a ripe klom fruit; 4 diamonds, each in the size of a ripe susumber; 7 diamonds, each in the size of a young sesame fruit; and 23 diamonds, each in the size of a ripe sesame fruit; totalling to 40 diamonds, or 100 stones for the entire ring.

This ring was kept in a gold oval casket decorated with nit (nin?)^[14] on top.

A diamond ring contained 1 centre ruby in the size of a young fever nut; 2 side rubies, each in the size of a young klom fruit; and 12 front diamonds, each in the size of a ripe klom fruit; totalling to 15 stones for the entire ring.

This ring was kept in a gold coffer with krap chang on top. Both rings were put on Phra Phuttha Rangsan.

Another diamond right contained 1 centre diamond in the size of a young fever nut. It was ruean nok, containing a single diamond.

The other one, being a ruby ring, contained 1 centre ruby in the size of a young lotus nut surrounded by 17 diamonds, each in the size of a ripe devil’s fig fruit; 14 front rubies, each in the size of a young lotus nut; 2 side rubies, each in the size of a ripe Circassian seed, supported by 2 diamonds, each in the size of a peeled klom fruit; 7 prongs with diamonds, each in the size of a young devil’s fig fruit; and 30 prongs with diamonds, each in the size of a ripe devil’s fig fruit; totalling to 17 rubies and 57 diamonds, or 74 stones for the entire ring.

These two rings were kept in the same billon casket decorated on top with amethysts. Both rings were put on Phra Phuttha Nimit.

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Confession of Prince Mongkut the Royal Younger Brother

I, Prince Mongkut Sommuttithewawong, hereby make the following confession genuinely and truthfully: Back when I was a newly ordained, young bhikshu, I focused myself upon learning vinaya and sikkhā, during which I mingled with monks who conducted various kinds of analytic study and contemplation. I heard them say that wearing a robe like the Raman do is deemed correct for various reasons, and with theirs my thoughts were in unison. But I myself had not donned the robe that way until later, when other monks entered the royal palace wearing their robes that way and were merely questioned by Your Majesty without any direction given, upon which I was delighted, thinking that you permitted them to observe any custom at will. I then followed them onwards for I preferred the sikkhā way, but I failed to pay weighty and serious regard to the royal dignity and the affairs of the State just as you did on this occasion. Had I been thoughtful back then, I would not have conducted myself in such a manner. Moreover, at that time, I merely had five or six subordinate monks as my disciples, never thinking that I would gain a great many followers. Only after having been kindly supported by your authority, my congregation could grow greater. Thereupon I thought that observing the Raman way of wearing a robe would not be appropriate for your dignity and the tradition of the Kingdom. But as a great deal of time had passed already, I could only feel guilty, and since there was no one in authority for me to allude to, I, too, felt craven to offend the followers who were observing it. Now that I now have an order from His Highness to invoke, I am willing to abide by your royal desire and satisfy Your Gracious Majesty so that the annoyance annoying your mood would cease. Boundless is your gracious authority. Let me leave my life under the particles of dust upon your feet. In addition, [changing the robe wearing custom] would, from now on, conform respectfully to a great many senior patriarchs also.

Whether or not this is appropriate shall rest solely upon your judgment.

This vow is pronounced on Thursday, the 4th waxing-moon day of the 3rd month, the Year of the Dog, Year 2.^[15]

Let the eleven Lankan monks in this monastery do as they wish, I beseech you. Their homeland and teachers who administered their ordination have been like that. If we compel them to do otherwise, the matter would abroad be publicised.

Note About the Event That Ensued

Later in the reign of King Rama IV, the monks from the Dhammayuttika sect who were required to don their robes like the Mahānikāya sect begged the royal permission to wear the robes in a parted manner as before. His Majesty King Chomklao Chaoyuhua replied that observing the canons is the business of the Clergy, which can be performed in any form according to one’s belief and is unrelated to the State. Thus, the king gave neither forbiddance nor permission. From then on, the Dhammayuttika monks resumed the custom of wearing their robes in a parted manner.

Opinion on Wearing of Monastic Robes^[16]
(Presumedly Offered by Somdet Krommaphra Paramanuchitchinorot)

Antaravāsaka robe means robe that covers defects. As seen from the letters, antara means defect and vāsaka means covering. Uttarāsaṅga robe means robe that covers the left shoulder or robe that is chiefly worn on the left part. Uttara means the left and āsaṅga means chiefly worn. Saṃghāti means to prevent danger from around. Saṃ means around and ghāti means to prevent danger. If one is to wear them, it is proper for him to do correctly in accordance with their meanings.

Sabong^[17] robe covers the abdominal and knee regions. Cīvara^[18] robe covers the left shoulder. Saṃghāti robe covers the outer part. In addition, the Mahā-aṭṭhakathā states that samapamāṇaṃ cīvaraṃ pārupentena saṃharitvā bāhāya upari ṭhapitā ubho antā bahimukhā tiṭṭhanti,^[19] meaning the two edges of an equally measured cīvara, after having been worn, are rolled up and placed above the upper parts of the arms and are fixed on the front, the inside, and the outside. Thus, placing a cīvara under a saṃghāti and wearing them whilst rolling [their edges] up like a gourd and placing [the rolled edges] upon a shoulder is deemed contrary to this clause.

xxx

May all of you who are physicians or learned men be informed of the illness I am experiencing on this occasion. Page:ประชุมพงศาวดาร (ภาค ๕๑) - ๒๔๗๒.pdf/22 Page:ประชุมพงศาวดาร (ภาค ๕๑) - ๒๔๗๒.pdf/23 Page:ประชุมพงศาวดาร (ภาค ๕๑) - ๒๔๗๒.pdf/24 Page:ประชุมพงศาวดาร (ภาค ๕๑) - ๒๔๗๒.pdf/25

Granting of Four Requisites to Monks

Let good happen! The Buddhist Era has elapsed for 2,393 years. On this occasion, it is Monday, the 8th waning-moon day of the month of Māgha, the Year of the Dog,^[20] being the best point of time determined!^[21] His Majesty the Great Protector, the Great Saintly Saviour, the Buddhist Lord Over All Heads, the Possessor of High, Excellent Virtues, having faithfully devoted Himself to patronising and upholding the religion of the Buddha, has regularly performed for decades the charitable donations of His royal money to fund the provision of meals and medicine to the clergy of phiksu and sammanen. Now, having fallen ill on account of Wind, His Majesty focuses His mind upon the great virtues of the Three Jewels and sees the meritorious outcome of making donations to the clergy as the very factor which would lead Him to attain enlightenment as per His wish. Therefore, with His gracious pleasure, He orders His son, Phra-ongchao Annop, to withdraw royal money from the Treasury and deliver it to lay ministers and manciples in order for them to prepare Four Requisites to be presented to phiksu and sammanen in royal monasteries inside and outside the Capital City and in the outer towns subject to Krung Thep the Grand City. Only those having previously been granted state-funded alms shall be given a sum of 5 tamlueng each. The monks entitled to state-funded alms and the monks from 84 monasteries who are to be presented with money can, in total, be reckoned (as follows):

Monks entitled to state-funded alms

Krommamuen Nuchit		1
Chaofa Mongkut		1
Phra-ongchao Roek		1
Momchao Rong		1
Phrarachakhana		68
Thana who hold posts		17
Thana who are parian		15
Phra-khru in charge of monasteries		19
Parian		104
Chao-athikan		1
Neophytes who are parian		7
Total		235

Monks entitled to bucket rice

Thana who are third-class parian		7
Ordinary thana		279
Third-class parian		40
Second-class parian		3
Phra-anuchon		6,766
Neophytes who are third-class parian		22
Total		7,117
Grand total		7,352 monks
(20 bat each) totalling to		1,838 chang (147,040 bat)

The charitable donation performed by His Majesty on this very occasion is considered incomparable, as it is hard for anyone to accomplish it, and this must be a factor leading His Majesty to attain enlightenment in accordance with His wish. It is hoped, in addition, that the benedictions of all the monks—the sons of the Sage of Sakya, the children of the Victorious Buddha—would form a fine, divine cure curing or decreasing His illness, so that He would be able to make merits and amass perfections further and continue to be the shelter for the members of the royalty, ministry, clergy, and commonalty, preserving them in tranquillity and happiness on and on into the future. May He be blessed with best prosperity, neverending victory, and absolute longevity!

List and Details of Money Daily Given Away to Monks

On Monday, the 8th waning-moon day of the 3rd month,^[22] money was presented to monks from 8 monasteries.

Monks entitled to state-funded alms

Krommamuen Nuchit		1
Chaofa Mongkut		1
Phra-ongchao Roek		1
Phrarachakhana		12
Thana who held posts		5
Thana who were parian		7
Parian		30
Sammanen who were parian		4
Total		61
Monks entitled to bucket rice
Ordinary thana		42
Thana who were parian		10
Phra-anuchon		875
Sammanen who were third-class parian		3
Total		930
Grand total		991 monks
Each given 5 tamlueng, totalling to		247 chang and 15 tamlueng

Monday, the 8th waning-moon day of the 3rd month

Phraya Thepworachun from the Department of Defence distributed a sum of 103 chang and 5 tamlueng to 413 monks from Phra Chettuphon Monastery.

The Department of Royal Pages distributed a sum of 37 chang and 10 tamlueng to 102 monks from Bowon Niwet Monastery, 29 monks from Borom Niwat Monastery, 18 monks from Dokmai Monastery, and 1 monk from Si Chin Monastery, totalling to 150 monks.

Krommamuen Phithakthewet distributed a sum of 88 chang and 10 tamlueng to 354 monks from Suthat Thepphawararam Monastery.

Phraya Phetphichai and Phraya Ratchasena from the Department of Interior distributed a sum of 18 chang and 10 tamlueng to 74 monks from Rangsi Sutthawat Monastery.

In total, on Monday, the eighth waning-moon day of the third month, a sum of 247 chang and 15 tamlueng were distributed to 991 monks, 5 tamlueng each.

On Tuesday, the 9th waning-moon day of the 3rd month,^[23] money was presented to monks from 18 monasteries.

In the Capital
Monks entitled to state-funded alms
Momchao Rong		1
Phrarachakhana		8
Thananukrom holding posts		4
Thananukrom who are parian		2
Phra-khru in charge of monastery		1
Parian		24
Total		40

Monks entitled to bucket rice
Thana who are third-class parian		2
Ordinary thana		41
Third-class parian		5
Phra-anuchon		1,423
Sammanen who are third-class parian		9
Total		1,480
Total for the Capital		1,520

In Outer Towns
Phrarachakhana		3
Phra-khru		2
Parian who are entitled to state-funded alms		1
Second-class parian		3
Total		9

In both the Capital and the outer towns, a total sum of 382 chang and 5 tamlueng was distributed to 1,529 monks, 5 tamlueng each.

On Tuesday, the 9th waning-moon day of the 3rd month

Krommakhun Phiphit, Phraya Phetphichai, and Phraya Ratchasena distributed a sum of 44 chang and 15 tamlueng to 178 monks from Chana Songkhram Monastery.

Chamuen Rachamat from the Police Department distributed a sum of 31 chang and 5 tamlueng to 125 monks from Thep Thidaram Monastery.

Krommakhun Ram-itsaret and Phraya Thepworachun distributed a sum of 100 chang to 400 monks from Maha That Monastery.

The Department of Royal Pages distributed a sum of 24 chang and 10 tamlueng to 97 monks from Ratchanatda Monastery.

Luang Raksasombat from the Central Department of Ports distributed a sum of 94 chang and 10 tamlueng to 378 monks from Ratchaburana Monastery.

The Department of Royal Pages distributed a sum of 46 chang and 10 tamlueng to 111 monks from Sam Phraya Monastery and 75 monks from Khruea Wan Monastery, totalling to 186 monks.

Phraya Aphainorit from the Police Department distributed a sum of 38 chang and 10 tamlueng to 24 monks from Daowadueng Monastery, 30 monks from Chimphli Monastery, 14 monks from Chinosaram Monastery, 17 monks from Mai Thong Sem Monastery, 21 monks from Khrut Monastery, 23 monks from Phawa Monastery, 13 monks from Lat Singkhon Monastery, 11 monks from Lat Bua Khao Monastery, and 1 monk from Khun Chan Monastery, totalling to 154 monks.

Nai Krom distributed a sum of 2 chang and 5 tamlueng to 5 monks from Non Raman Monastery and 4 monks from Prathum Thani Monastery, totalling to 9 monks.

In total, a sum of 382 chang and 5 tamlueng was distributed to 1,529 monks on Tuesday, the 9th waning-moon day of the 3rd month.

On both days, a total sum of 630 chang was distributed to 2,520 monks from 25 monasteries, 5 tamlueng each.

The following entry was not dated but it is understood to be for the money distributed on Wednesday, the 10th waning-moon day of the 3rd month,^[24] because it was placed between the 9th and 11th waning-moon days.

In the Capital
Monks entitled to state-funded alms
Phrarachakhana		24
Thana holding posts		3
Thana who were parian		2
Phra-khru in charge of monasteries		7
Parian		25
Sammanen who were parian		3
Total		64
Monks entitled to bucket rice
Thana who were third-class parian		3
Ordinary thana		94
Third-class parian		15
Phra-anuchon		2,136
Sammanen who were third-class parian		5
Total		2,253

In Outer Towns
Phra-khru who were entitled to state-funded alms		3
Ordinary thana		6
Phra-anuchon		68
Total		77

In total, a sum of 598 chang and 10 tamlueng was distributed to 2,394 monks, 5 tamlueng each.

(List of Monasteries and Distributors on This Day)

Chamuen Sanphet distributed a sum of 39 chang to 24 monks from Prot Ket Monastery, 34 monks from Phraichon Monastery, 9 monks from Boriwat Monastery, 10 monks from Ruak Monastery, 12 monks from Champa Monastery, 21 monks from Phakhini Nat Monastery, and 46 monks from Khahabodi Monastery, totalling to 156 monks.

Phraya Choduek from the Left Department of Ports distributed a sum of 12 chang and 15 tamlueng to 51 monks from Chottanaram Monastery.

Luang Thep from the Department of Military Registration distributed a sum of 13 chang and 10 tamlueng to 54 monks from Bang Lamphu Monastery.

Chamuen Inthamat distributed a sum of 7 chang and 5 tamlueng to 29 monks from Khuha Sawan Monastery.

Phraya Thepworachun from the Department of Defence distributed a sum of 75 chang to 300 monks from Chakkrawat Monastery.

Chamuen Samuhaphiman distributed a sum of 39 chang and 10 tamlueng to 91 monks from Bophit Phimuk Monastery and 67 monks from the New Monastery of Phraya Siphiphat, totalling to 158 monks.

Krommamuen Phithakthewet distributed a sum of 71 chang and 5 tamlueng to 269 monks from Sa Ket Monastery and 16 monks from Samo Khraeng Monastery, totalling to 285 monks.

Phraya Aphainorit distributed a sum of 34 chang and 10 tamlueng to 94 monks from Moli Lok Monastery and 44 monks from Pak Nam Monastery, totalling to 138 monks.

Chamuen Rachaban distributed a sum of 15 chang and 10 tamlueng to 62 monks from Thong Nopphakhun Monastery.

Krommakhun Det-adison distributed a sum of 62 chang and 10 tamlueng to 49 monks from Thong Thammachat Monastery and 201 monks from Prathum Khongkha Monastery, totalling to 250 monks.

Luang Raksabombat from the Central Department of Ports distributed a sum of 45 chang and 10 tamlueng to 59 monks from Ko Kaeo Monastery, 104 monks from Dusit Monastery, and 19 monks from Phumarin Monastery, totalling to 182 monks.

Phraya Phetphichai distributed a sum of 23 chang and 15 tamlueng to 44 monks from Krabue Monastery and 51 monks from Bowon Mongkhon Monastery, totalling to 95 monks.

Luang Sikalasamut from the Department of Military Registration distributed a sum of 14 chang and 10 tamlueng to 58 monks from Samo Rai Monastery.

Phraya Ratchasuphawadi from the Department of Military Registration distributed a sum of 88 chang and 5 tamlueng to 148 monks from Ratcha-orot Monastery, 1 monk from Sala Khruen Monastery, 39 monks from Nang Monastery, 54 monks from Nang Nong Monastery, and 111 monks from Kanlayanamit Monastery, totalling to 353 monks.

Phra Phirenthep distributed a sum of 49 chang to 196 monks from Hong Monastery.

In total, a sum of 598 chang and 10 tamlueng was distributed to 2,394 monks, 5 tamlueng each.

On all of the three days, a total sum of 1,228 chang and 10 tamlueng was distributed 4,914 monks.

On Thursday, the 11th waning-moon day of the 3rd month,^[25] money waspresented to monks from 40 monasteries.

In the Capital
Monks entitled to state-funded alms
Phrarachakhana		18
Thana who held certain posts		5
Thana who were parian		4
Phra-khru in charge of monasteries		5
Parian		21
Athikan		1
Total		54
Monks entitled to bucket rice
Thana who were third-class parian		2
Ordinary thana		80
Third-class parian		9
Phra-anuchon		2,009
Sammanen who were third-class parian		5
Total		2,159
In Outer Towns
Monks entitled to state-funded alms
Phrarachakhana		3
Phra-khru		1
Parian		3
Total		7
Monks entitled to bucket rice
Thana		16
Parian		1
Phra-anuchon		271
Total		295

In total, a sum of 613 chang and 10 tamlueng was distributed to 2,454 monks, 5 tamlueng each.

Thursday, the 11th waning-moon day of the 3rd month

Phraya Thepworachun from the Department of Defence distributed a sum of 66 chang and 10 tamlueng to 266 monks from Suwannaram Monastery.

Luang Thep from the Department of Military Registration distributed a sum of 14 chang and 5 tamlueng to 57 monks from Phraya Tham Monastery.

Phraya Aphainorit distributed a sum of 15 chang to 4 monks from Ngoen Monastery, 16 monks from Thong Monastery, and 3 monks from Kaeo Monastery, totalling to 60^[26] monks.

Phraya Prachachip from the Department of Paddy Fields distributed a sum of 23 chang to 92 monks from Ratcha-khrue Monastery.

Luang Raksasombat from the Central Department of Ports distributed a sum of 64 chang and 10 tamlueng to 248 monks from Ra-khang Monastery, 1 monk from Sing Bang Khu Wiang Monastery, and 9 monks from Noi Nang Tham Monastery, totalling to 258 monks.

Krommakhun Phiphit and Phraya Phetchapani distributed a sum of 33 chang and 10 tamlueng to 134 monks from Ratchasit Monastery.

Chamuen Rachamat distributed a sum of 24 chang and 15 tamlueng to 99 monks from Klang Monastery.

Phra Phirenthep distributed a sum of 16 chang and 10 tamlueng to 66 monks from Sangkachai Monastery.

Chamuen Rachaban distributed a sum of 14 chang to 56 monks from Intharam Monastery.

Phra Inthep distributed a sum of 11 chang and 10 tamlueng to 46 monks from Chantharam Monastery.

Phraya Phetphichai from the Palace Guard distributed a sum of 71 chang and 10 tamlueng to 226 monks from Arun Monastery, 43 monks from Sawettrachat Monastery, and 17 monks from Wisuttharam Monastery, totalling to 286 monks.

Phra Sisahathep from the Department of Interior distributed a sum of 6 chang to 36 monks from Apson Sawan Monastery.

Chamuen Sanphetphakdi distributed a sum of 11 chang and 10 tamlueng to 22 monks from Amphawan Monastery, 12 monks from Chom Sudaram Monastery, 11 monks from Aphai Tharam Monastery, and 1 monk from Bang Khanun Monastery, totalling to 46 monks.

Phra Sisahathep from the Department of Interior distributed a sum of 63 chang and 15 tamlueng to 255 monks from Amarin Monastery.

His Excellency Phraya Siphiphat undertook to distribute a sum of 21 chang and 10 tamlueng to 86 monks from Phraya Yat Monastery.

Luang Raksasombat undertook to distribute a sum of 88 chang and 10 tamlueng to 290 monks from Prayurawong Monastery, 54 monks from Nuan Noradit Monastery, and 10 monks from Kut Monastery, totalling to 354 monks.

Nai Krom distributed a sum of 5 tamlueng to 1 monk from Prasat Monastery.

Chamuen Sanphet distributed a sum of 10 tamlueng to 2 monks from Khruea Monastery.

In total, a sum of 539 chang and 15 tamlueng was distributed to 2,159 monks.

Count for Outer Towns

Luang Phithaksuthep and Muen Aphaithammakan distributed a sum of 73 chang and 15 tamlueng to 222 monks from Krung Kao, 70 monks from Samut Songkhram, 1 monk from Chachoengsao, 1 monk from Sakhon Buri, and 1 monk from Ratchaburi, totalling to 295 monks. The count for the Capital and the outer towns is as follows: 2,454 monks, resulting in a sum of 613 chang and 10 tamlueng. (These numbers and details are different from the count announced. This record possibly contains errors, but it is retained here for it is found to be an old document.)

xxx

Let good happen! The time of the Buddhist Religion had already become the past for 2,393 years on was Saturday, the 6th waxing-moon day of the month of Phagguṇa.^[27] On the date indicated, at the time of around 5 mong in the afternoon,^[28] His Majesty the Great Protector, the Saintly Saviour, the Great Pious King of Kings, the Buddhist Lord Over All Heads, who was ailing, began to think of the manners he had been observing when addressing and speaking on whatever matter with any patriarch, dignitary, Pali scholar, or inferior bhikshu since he could remember till now, for he worried that he might have committed a mistake or been careless in his words, which resulted in a lack of respect, or might have stated what should not be stated to a congregation of priests in this Religion. In addition, Page:ประชุมพงศาวดาร (ภาค ๕๑) - ๒๔๗๒.pdf/42

Royal Order for Giving Away of Money to Citizens

On Friday, the 4th waning-moon day of the 4th month,^[29] after the beating of the dawn drum,^[30] Chaochommanda Ueng and Thao Sisatcha (Saeng) came out at the Sanam Ratchakit Gate^[31] and told the royal son Phra-ongchao Annop that it was His Majesty’s command that he withdraw money from the Grand Treasury and give 1 bat away to each citizen every day from that very Friday, the 4th waning-moon day of the 4th month of the Year of the Dog, Year 2. When the royal command was brought out, Krommamuen Wongsasanit, Phra-ongchao Latdawan, Phra-ongchao Urai, Chamuen Samoechairat, and Nai Chaikhan were all present.

Conclusion

As his symptoms grew graver, His Majesty King Nangklao Chaoyuhua changed his residence to the West Manor. He remained of sound and sane mind despite the symptoms gradually worsening, until Wednesday, the 1st waxing-moon day of the 5th month of the year 1212 Lesser Era, the Year of the Pig, still being Year 2,^[32] the time of 8 thum and 5 bat,^[33] when he passed away into heaven at the age of 63 years and 11 days, having been on the glorious throne of royalty for 26 years, 7 months, and 23 days.

a

↑ 1929 CE. (Wikisource contributor note)
↑ 1887/88 CE. (Wikisource contributor note)
↑ A typographical error for Nimit. (Wikisource contributor note)
↑ Referred to as Latdāwan in the main content. (Wikisource contributor note)
↑ 2367 Buddhist Era fell between 1824 and 1825 Common Era. As he ascended the throne on 21 July, it was 1824 CE. (Wikisource contributor note)
↑ 1212 Lesser Era or 2393 Buddhist Era fell between 1850 and 1851 Common Era. As the tenth month is mentioned, the year here should be 1850 CE. (Wikisource contributor note)
↑ The phrase literally translates as “high in the front feet, low in the back feet” (possibly referring to the feet of an elephant). It is an old idiom whose meaning cannot be ascertained. Čhiraphāphaisān (2022) suggested that it refers to the status of the commoner-turned queen Sīsulālai, who, despite having a high, queenly status, had a vulgar origin. (Wikisource contributor note)
Reference: Čhiraphāphaisān, Wiphā (2022). "Rātchabanlang Phrarātchasap ʿAtthi Banphaburut Nai Khamsangsīa Ratchakān Thī Sām" [Royal Throne, Royal Property, and Ancestors’ Ashes in the Last Words of King Rama III]. silpa-mag.com (in Thai).
↑ Ashes of monarchs. The honorific prefix phrabǭromma- (literally, “divine [and] grand”) is preserved for monarchs. (Wikisource contributor note)
↑ The date here might contain an error. The eighth waxing-moon day of the third month of that year was Sunday, which corresponds to 9 February 2393 BE (1851 CE). If it was Monday, it should be the ninth waxing-moon day, which corresponds to 10 February 2393 BE (1851 CE). (Wikisource contributor note)
↑ 05:00 hours (under the modern 24-hour clock system). (Wikisource contributor note)
↑ 11 February 2393 BE (1851 CE). (Wikisource contributor note)
↑ 17:00 (under the modern 24-hour clock system). (Wikisource contributor note)
↑ This date might contain an error as it should be the 12th waxing-moon day, which corresponds to 13 February 2393 BE (1851 CE). (Wikisource contributor note)
↑ A note suggesting that the term nit in the manuscript could be an error for nin seems to have been added by the compiler. Nin, from Sanskrit nīla (“dark blue”), means black or blue sapphire. (Wikisource contributor note)
↑ 20 February 2393 BE (1851 CE). (Wikisource contributor note)
↑ A Buddhist monk wears a set of three robes: one called antaravāsaka for the lower part of the body, one called uttarāsaṅga for the upper part of the body, and the other, called saṃghāti, serving as an outer cloak. (Wikisource contributor note)
↑ A synonym of antaravāsaka. (Wikisource contributor note)
↑ A synonym of uttarāsaṅga. (Wikisource contributor note)
↑ Correctly, this should be “suppamāṇaṃ cīvaraṃ pārupantena saṃharitvā bāhāya upari ṭhapitā ubho antā bahimukhā tiṭṭhanti”, as found in the Mahāvagga-aṭṭhakathā. (Wikisource contributor note)
↑ x
↑ x
↑ x
↑ x
↑ x
↑ x
↑ Possibly a scribal or typographical error. (Wikisource contributor note)
↑ x
↑ x
↑ 21 March 2393 BE (1851 CE). (Wikisource contributor note)
↑
The drum, named Yam Phra Surisi (Thai: ย่ำพระสุริยศรี; “Beat the Glorious Sun”), was beaten around 06:00 every morning in front of the Temple of the Reclining Buddha. (Wikisource contributor note)
References
- "Klong samrap phra nakhon" [Drums for the Kingdom]. Fine Arts Department (in Thai). 2020.
- "Yam" [Beat]. Office of the Royal Society (in Thai). 2012.
↑ A gate in the Grand Palace, being an entrance to and exit from the inner court, opened at 06:00 every morning. (Wikisource contributor note)
Reference: Bunrat, Thammarong (2020). "Dontri nai ngansomphot phrathawan chan nai" [Music at feasts within the inner gates]. Fine Arts Department (in Thai).
↑
The date corresponds to 2 April 2394 BE (1851 CE). Year 2 refers to a year that ends with “2” under the Lesser Era calendar (“1212” in this case). It was still Year 2 because the LE year had not yet turned from 1212 LE to 1213 LE (which would happen between the 6th waxing-moon day of the 5th month and the 5th waxing-moon day of the 6th month), despite the zodiac year having already changed from the Year of the Dog to the Year of the Pig (as the zodiac year change happened on the 1st day of the 5th month). These conflicting lunar systems were officially abandoned in 1889 CE, when the Gregorian calendar was adopted by the Siamese government. (Wikisource contributor note)
References
- Na Nakhon, Prasoet (2024). "Withi khamnuan rabop patithin baep thai" [Calculation methods for Thai calendar systems]. Thailand Cultural Encyclopedia (in Thai).
- Raethong, Chakkrit (2012). "Kanplian pi naksat" [Zodiac year change]. Myhora (in Thai).
- Samiannari (2024). "Wan duean khong thai ma chak nai" [Where do Thai days and months come from?]. Arts and Culture (in Thai).
↑ 02:30 hours (under the modern 24-hour clock system). (Wikisource contributor note)

b

Čhiraphāphaisān, Wiphā (2022). "Rātchabanlang Phrarātchasap ʿAtthi Banphaburut Nai Khamsangsīa Ratchakān Thī Sām" [Royal Throne, Royal Property, and Ancestors’ Ashes in the Last Words of King Rama III]. silpa-mag.com (in Thai).
Krairœ̄k, Phiriya (2008). Laksana Thai [Thai Characteristics] (in Thai). Bangkok: Amarin Printing and Publishing. ISBN 978-974-8106-35-9.
Krom Sinlapākǭn (1999). Prachum Phongsāwadān Chabap Kānčhanāphisek Lem Sī [Golden Jubilee Collection of Chronicles, Volume 4] (in Thai). Bangkok: Krom Sinlapākǭn. ISBN 974-419-219-4.
Kunsombūn, Ramphī (1972). Prawat Bandāsak Thai Læ Khǭsanœ̄næ Nai Kānlong Nām Bandāsak Nai Rāichư̄ Phūtæng Læ Hūarư̄ang [History of Thai Noble Titles; and, Suggestions Regarding the Entry of Noble Titles in Lists of Authors and in Headings] (in Thai). Bangkok: Čhulālongkǭn Mahāwitthayālai.
Rātchabandittayasaphā (2020). Photčhanānukrom Bōrānnasap Chabap Rātchabandittayasaphā [Royal Society’s Dictionary of Archaisms] (in Thai). Bangkok: Samnak-ngān Rātchabandittayasaphā. ISBN 978-616-389-106-8.
Rātchabandittayasathān (2011). "Photčhanānukrom Chabap Rātchabandittayasathān Phǭsǭ Sǭng Phan Hā Rǭi Hāsip Sī" [Royal Institute’s Dictionary, 2554 BE]. orst.go.th (in Thai).
Samnak-ngān Sœ̄msāng ʿEkkalak Khǭng Chāt (2012). Rāchāsap [Royal Vocabulary] (in Thai) (4th ed.). Bangkok: Samnak-ngān Sœ̄msāng ʿEkkalak Khǭng Chāt. ISBN 978-616-235-142-6.
Sapphlǭi, ʿǬrawan (2020). "Thētsakān Khao Phansā" [Festivities at the Commencement of the Phansā]. finearts.go.th (in Thai).
Thēppharatrātsudā, Somdet Phra (1997). Banthưk Rư̄ang Kānpokkhrǭng Khǭng Thai Samai ʿAyutthayā Læ Ton Rattanakōsin [Notes on the Thai Administration in the Times of ʿAyutthaya and Early Rattanakōsin] (in Thai). Bangkok: Sāmāt Sōtsathit. ISBN 974-89872-2-1.

[1] 1929 CE. (Wikisource contributor note)

[2] 1887/88 CE. (Wikisource contributor note)

[3] A typographical error for Nimit. (Wikisource contributor note)

[4] Referred to as Latdāwan in the main content. (Wikisource contributor note)

[5] 2367 Buddhist Era fell between 1824 and 1825 Common Era. As he ascended the throne on 21 July, it was 1824 CE. (Wikisource contributor note)

[6] 1212 Lesser Era or 2393 Buddhist Era fell between 1850 and 1851 Common Era. As the tenth month is mentioned, the year here should be 1850 CE. (Wikisource contributor note)

[7] The phrase literally translates as “high in the front feet, low in the back feet” (possibly referring to the feet of an elephant). It is an old idiom whose meaning cannot be ascertained. Čhiraphāphaisān (2022) suggested that it refers to the status of the commoner-turned queen Sīsulālai, who, despite having a high, queenly status, had a vulgar origin. (Wikisource contributor note)
Reference: Čhiraphāphaisān, Wiphā (2022). "Rātchabanlang Phrarātchasap ʿAtthi Banphaburut Nai Khamsangsīa Ratchakān Thī Sām" [Royal Throne, Royal Property, and Ancestors’ Ashes in the Last Words of King Rama III]. silpa-mag.com (in Thai).

[8] Ashes of monarchs. The honorific prefix phrabǭromma- (literally, “divine [and] grand”) is preserved for monarchs. (Wikisource contributor note)

[9] The date here might contain an error. The eighth waxing-moon day of the third month of that year was Sunday, which corresponds to 9 February 2393 BE (1851 CE). If it was Monday, it should be the ninth waxing-moon day, which corresponds to 10 February 2393 BE (1851 CE). (Wikisource contributor note)

[10] 05:00 hours (under the modern 24-hour clock system). (Wikisource contributor note)

[11] 11 February 2393 BE (1851 CE). (Wikisource contributor note)

[12] 17:00 (under the modern 24-hour clock system). (Wikisource contributor note)

[13] This date might contain an error as it should be the 12th waxing-moon day, which corresponds to 13 February 2393 BE (1851 CE). (Wikisource contributor note)

[14] A note suggesting that the term nit in the manuscript could be an error for nin seems to have been added by the compiler. Nin, from Sanskrit nīla (“dark blue”), means black or blue sapphire. (Wikisource contributor note)

[15] 20 February 2393 BE (1851 CE). (Wikisource contributor note)

[16] A Buddhist monk wears a set of three robes: one called antaravāsaka for the lower part of the body, one called uttarāsaṅga for the upper part of the body, and the other, called saṃghāti, serving as an outer cloak. (Wikisource contributor note)

[17] A synonym of antaravāsaka. (Wikisource contributor note)

[18] A synonym of uttarāsaṅga. (Wikisource contributor note)

[19] Correctly, this should be “suppamāṇaṃ cīvaraṃ pārupantena saṃharitvā bāhāya upari ṭhapitā ubho antā bahimukhā tiṭṭhanti”, as found in the Mahāvagga-aṭṭhakathā. (Wikisource contributor note)

[20] x

[21] x

[22] x

[23] x

[24] x

[25] x

[26] Possibly a scribal or typographical error. (Wikisource contributor note)

[27] x

[28] x

[29] 21 March 2393 BE (1851 CE). (Wikisource contributor note)

[30] The drum, named Yam Phra Surisi (Thai: ย่ำพระสุริยศรี; “Beat the Glorious Sun”), was beaten around 06:00 every morning in front of the Temple of the Reclining Buddha. (Wikisource contributor note)
References
"Klong samrap phra nakhon" [Drums for the Kingdom]. Fine Arts Department (in Thai). 2020.

"Yam" [Beat]. Office of the Royal Society (in Thai). 2012.

[31] "Klong samrap phra nakhon" [Drums for the Kingdom]. Fine Arts Department (in Thai). 2020.

[32] "Yam" [Beat]. Office of the Royal Society (in Thai). 2012.

[31] A gate in the Grand Palace, being an entrance to and exit from the inner court, opened at 06:00 every morning. (Wikisource contributor note)
Reference: Bunrat, Thammarong (2020). "Dontri nai ngansomphot phrathawan chan nai" [Music at feasts within the inner gates]. Fine Arts Department (in Thai).

[32] The date corresponds to 2 April 2394 BE (1851 CE). Year 2 refers to a year that ends with “2” under the Lesser Era calendar (“1212” in this case). It was still Year 2 because the LE year had not yet turned from 1212 LE to 1213 LE (which would happen between the 6th waxing-moon day of the 5th month and the 5th waxing-moon day of the 6th month), despite the zodiac year having already changed from the Year of the Dog to the Year of the Pig (as the zodiac year change happened on the 1st day of the 5th month). These conflicting lunar systems were officially abandoned in 1889 CE, when the Gregorian calendar was adopted by the Siamese government. (Wikisource contributor note)
References
Na Nakhon, Prasoet (2024). "Withi khamnuan rabop patithin baep thai" [Calculation methods for Thai calendar systems]. Thailand Cultural Encyclopedia (in Thai).

Raethong, Chakkrit (2012). "Kanplian pi naksat" [Zodiac year change]. Myhora (in Thai).

Samiannari (2024). "Wan duean khong thai ma chak nai" [Where do Thai days and months come from?]. Arts and Culture (in Thai).

[35] Na Nakhon, Prasoet (2024). "Withi khamnuan rabop patithin baep thai" [Calculation methods for Thai calendar systems]. Thailand Cultural Encyclopedia (in Thai).

[36] Raethong, Chakkrit (2012). "Kanplian pi naksat" [Zodiac year change]. Myhora (in Thai).

[37] Samiannari (2024). "Wan duean khong thai ma chak nai" [Where do Thai days and months come from?]. Arts and Culture (in Thai).

[33] 02:30 hours (under the modern 24-hour clock system). (Wikisource contributor note)

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