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Communal House (Dinh), Shrine and Village Tutelary Deity (Thanh Hoang) Prayer: Liturgy for Local Guardian Spirits and Founding Pioneers

Village Tutelary Deity (Thanh Hoang Ban Canh) · Founding Pioneers (Tien Hien & Hau Hien) · Distinguishing Dinh, Den, Mieu & Chua · A4 Scroll

Three complete liturgical scrolls for venerating the Village Tutelary Deity (Thanh Hoang Ban Canh), Founding Pioneers and National Heroes at traditional Vietnamese communal houses (Dinh), temples (Den) and shrines (Mieu): the formal communal house petition, the shrine prayer to National Heroes and Sage Deities, and the homecoming scroll for descendants returning to their ancestral village.

Occasion
1st Day of Tet, First Full Moon & Village Festivals
Favored on New Year's Morning, Spring Ky Phuc Festival (15th of 1st Month), Ky Yen Rites, and Full/New Moons
Auspicious timing
Yin, Mao, Chen, Si
Best performed during bright morning or daytime hours in dignified attire
Altar setting
Front Ceremonial Hall (Tien Te), Great Hall (Dai Bai) & Pioneer Altars
Present offerings at the Great Hall altar; never enter the restricted Inner Sanctuary (Hau Cung) uninvited
Variants & A4 scroll
3 variants · A4 Scroll
Village Communal House, National Hero Shrines & Homecoming Descendants

IPersonalize Your Scroll, Select Ritual Date and Read Prayer

Tradition-Specific Sub-page of Ancestor Veneration (52 ritual prayers in this tradition)
Ancestor Veneration Pillar & Prayers ›
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1. Select Solar Date (Auto-converts to Lunar Date, Sexagenary Cycle & Auspicious Hours)

Pick the actual solar date on which your household performs the rite

2. Officiant and Household Details (Live Scroll Personalization)

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Enter solar birth year to auto-calculate Sexagenary stem-branch and lunar age

3. Choose Prayer Variant, Enter Altar Mode or Print A4 Scroll

Recited when a household or clan delegation offers incense at the village Communal House (Dinh) on New Year's Day, the First Full Moon Spring Peace Festival (Le Ky Phuc), the Annual Peace Rite (Le Ky Yen), or monthly Full and New Moons: honoring the Imperial-Invested Tutelary Deity alongside the Founding Pioneers (Tien Hien and Hau Hien).

HALL OF MYRIAD PATHS · TRADITIONAL RITUAL SCROLL

Communal House (Dinh), Shrine and Village Tutelary Deity (Thanh Hoang) Prayer: Liturgy for Local Guardian Spirits and Founding Pioneers

1. Formal Scroll to the Village Tutelary Deity (Thanh Hoang Ban Canh) at the Communal House (Dinh Lang)

Namo Amitabha Buddha! (Three recitations, accompanied by three reverent bows)

Humbly bowing before Sovereign Heaven, Empress Earth, and all Venerable Deities.

Humbly bowing before the reigning Village Tutelary Deity (Duong Canh Thanh Hoang Ban Canh Dai Vuong), Imperially Invested Supreme Guardian Spirit enshrined in this sacred Communal House.

Humbly bowing before the Five-Direction Dragon-Vein Spirits, the Local Earth and Virtue Deity, the Four Sacred Officials, and all Civil and Military Attendant Spirits governing this locality.

Humbly bowing before the Founding Pioneers who cleared the wilderness (Tien Hien Khai Khan), the Subsequent Pioneers who established civic institutions (Hau Hien Khai Co), the Patron Ancestors of Traditional Crafts, and the Founding Patriarchs of our village clans.

Today is ……………………, an auspicious day of the ………… Year.

………… ………………………………, of the ………… ancestral lineage, residing at: ………….

Reflecting upon the timeless maxim of our homeland, The home has its Hearth and Earth God, the river has its Water Spirit, and the village has its Tutelary Deity: across generations of sun and rain, it is through the protective majesty of the Tutelary Great King and the sweat and perseverance of the Founding Pioneers that our community has enjoyed abundant harvests, peaceful homes and enduring moral customs.

Today on this auspicious occasion, ………… approach with a pure and grateful heart, preparing fragrant herbal incense, fresh blossoms, five-colored fruits, crimson sticky rice, betel-areca and pure tea to present before the Front Hall and Great Sanctuary of this Communal House.

May the Village Tutelary Great King, together with the Benevolent Deities and the Founding and Subsequent Pioneers, graciously descend before this altar, witness our sincerity and accept these modest offerings.

May your sacred authority bless our homeland with timely rain and gentle wind, bountiful harvests, neighborly concord and the preservation of wholesome traditions. We pray that you shelter our ………… household ………… residing at ………… throughout the ………… Year with good health for elders and children alike, freedom from calamity, harmonious family life, diligent academic progress and steady prosperity in honest work.

………… vow to remember our roots when drinking from the stream, foster solidarity within our neighborhood, and contribute to preserving this historic Communal House. With modest gifts and heartfelt devotion, ………… bow in gratitude!

Namo Amitabha Buddha! (Three recitations, accompanied by three prostrations)

IICeremonial Offerings and Preparation Checklist

In classical Vietnamese village custom, offerings presented at a Communal House (Dinh), Temple (Den) or Shrine (Mieu) may consist of pure vegetarian gifts (incense, fresh flowers, five fruits, betel-areca, conical sugar pastries and sweet sticky rice) on ordinary days and Full or New Moons, or a solemn traditional savory feast (crimson gac sticky rice, whole boiled rooster, square sticky-rice cakes, pork roll and clear rice wine) during Lunar New Year, the Spring Ky Phuc Festival, or the annual Ky Yen ceremony.

Prepared 0 of 10 items

Group 1: Herbal Incense, Crimson Candles & Traditional Blossoms

Group 2: Five-Fruit Platter, Crimson Sticky Rice, Banh Chung & Festive Rooster

Group 3: Fresh Betel-Areca, Clear Rice Spirit & Fragrant Tea

Offering Photograph Credits (Wikimedia Commons · Open Licenses): 1. Natural herbal sandalwood or agarwood incense sticks: Trantuanviet (CC BY-SA 4.0 · Source) · 2. Pair of crimson candles or lamp-oil contribution: Aliva Sahoo (CC BY-SA 4.0 · Source) · 3. Fresh yellow chrysanthemums or crimson gladiolus stems: Phuong Huy (CC BY-SA 4.0 · Source) · 4. Fresh pink lotus buds or peonies: Frank Gualtieri (Public domain · Source) · 5. Platter of five fresh local fruits: Rachel41Ng (CC0 · Source) · 6. Molded crimson gac sticky rice or mung-bean sticky rice: Phuong Huy (Public domain · Source) · 7. Square glutinous rice cakes (Banh Chung) or conical temple pastries: Viethavvh (Public domain · Source) · 8. Whole boiled young rooster with wings crossed: Phuong Huy (Public domain · Source) · 9. Fresh betel leaves and areca nuts arranged in phoenix-wing style: Phuong Huy (CC0 · Source) · 10. Fine lotus-scented tea, clear glutinous rice wine & pure spring water: Phuong Huy (Public domain · Source)

IIIInteractive 3D Altar, Layout Diagram and Ritual Protocol

Drag to rotate 360° · Click numbered pins 1 to 7 or cards below to inspect each offering
Rendering crimson-and-gold 3D ritual altar…
Traditional Vietnamese Communal Houses (Dinh) and Temples (Den) follow a sacred axial hierarchy: beyond the outer Ceremonial Gate (Nghi Mon), Courtyard and Left/Right Wings stands the Great Hall (Dai Bai / Tien Te), where the central Grand Council Altar receives offerings from villagers; behind carved gilt-wood doors lies the restricted Inner Sanctuary (Hau Cung / Cung Cam) housing the Dragon Throne, Spirit Tablet and Imperial Investiture Scrolls (Sac Phong) of the Tutelary Deity; while the Left and Right Bays honor the Founding Pioneers (Tien Hien) and Subsequent Pioneers (Hau Hien).
1
Inner Sanctuary (Hau Cung): Dragon Throne, Spirit Tablet & Imperial Scrolls BoxThe innermost sacred chamber of the Communal House, opened only during grand annual rites; lay petitioners bow from the Great Hall outside looking in.
2
Pair of Wooden or Bronze Cranes on Turtles, Candlesticks & Eight Precious WeaponsFlanking the Great Hall altar on left and right, manifesting the civic and spiritual dignity of the Tutelary Deity.
3
Courtyard Stone Censer & Great Hall Central Incense VesselPilgrims light 1, 3 or 5 incense sticks at the courtyard censer or the outer Great Hall vessel under the caretaker's guidance.
4
Fresh Yellow Chrysanthemum & Gladiolus Vase (East Vase, Pilgrim Right)Positioned on the right side as the petitioner faces the altar, observing East Vase West Fruit canon.
5
Five-Fruit Platter, Temple Pastries & Banh Chung (West Fruit, Pilgrim Left)Positioned on the left side as the petitioner faces the altar on crimson-and-gold wooden trays.
6
Five Cups of Pure Water, Clear Rice Spirit, Fragrant Tea & Betel-ArecaSet neatly before the central incense bowl on the Front Hall altar.
7
Central Great Hall Offering Table & Left/Right Pioneer Altars (Tien Hien & Hau Hien)Where the main sticky-rice tray is presented and where side offerings honor the founding ancestors who cleared and built the village.

Real-world reference photographs of traditional altars and offering trays

Open-license documentary photographs via Wikimedia Commons (click any photo for source file)
Traditional Vietnamese household altar with bronze trio. Balanced Vietnamese domestic altar displaying a bronze incense urn and candlesticks at the rear, a blue-and-white ceramic incense bowl centered on a wooden stand, red gladiolus vases and fresh fruit.
Traditional Vietnamese household altar with bronze trio. Balanced Vietnamese domestic altar displaying a bronze incense urn and candlesticks at the rear, a blue-and-white ceramic incense bowl centered on a wooden stand, red gladiolus vases and fresh fruit.
Photograph: Phuong Huy · License: Public domain · Source: Wikimedia Commons
Festive Vietnamese Five-Fruit Tray (Mam Ngu Qua). Traditional Lunar New Year fruit arrangement combining a green banana hand cradling golden pomelos, fragrant Buddha’s-hand citron and red watermelons inscribed in Vietnamese script.
Festive Vietnamese Five-Fruit Tray (Mam Ngu Qua). Traditional Lunar New Year fruit arrangement combining a green banana hand cradling golden pomelos, fragrant Buddha’s-hand citron and red watermelons inscribed in Vietnamese script.
Photograph: Rachel41Ng · License: CC0 · Source: Wikimedia Commons

Step-by-step ceremonial sequence before the altar

Entering a traditional Communal House (Dinh), Temple (Den) or Shrine (Mieu) calls for respectful bearing, courtesy toward the elder shrine keeper (Cu Tu), and adherence to the classical seven-step sequence.

  1. Step 1
    Dress in formal attire and enter through the side doors of the Ceremonial Gate (Nghi Mon)

    Wear neat, modest clothing covering shoulders and knees (traditional ao dai is welcomed during Tet and festivals). Walk through the left or right side portals of the outer Ceremonial Gate rather than the central portal.

  2. Step 2
    Greet the Shrine Keeper (Cu Tu) and arrange offerings in the Side Preparation Wing

    Greet the elder custodian tending the communal house, request permission to present offerings, and arrange fruit, flowers, sticky rice and betel neatly onto ceremonial trays.

  3. Step 3
    Place the main tray at the Great Hall Altar (Tien Te) and side gifts at the Pioneer Altars

    Set your principal tray on the central offering table of the Great Hall (in front of the Inner Sanctuary doors), and place portions of fruit, flowers and tea at the Founding Pioneers Altar (left) and Subsequent Pioneers Altar (right).

  4. Step 4
    Light 1, 3 or 5 incense sticks at the courtyard censer or Front Hall incense bowl

    Light an odd number of fragrant incense sticks, raise them level with your brow in three bows, and plant them upright in the designated censer without stepping into the restricted Inner Sanctuary.

  5. Step 5
    Stand or kneel on the ceremonial mat and recite the Tutelary Deity Prayer (Variant 1, 2 or 3)

    Stand composedly before the Great Hall altar, join palms and recite Variant 1, 2 or 3 according to your occasion, followed by three prostrations or deep bows.

  6. Step 6
    Pay homage at the Founding Pioneers (Tien Hien) and Subsequent Pioneers (Hau Hien) Altars

    Move to the left bay to bow before the Founding Pioneers who first settled the land, then to the right bay to bow before the Subsequent Pioneers who built the village institutions, as well as any Earth or Agriculture shrines.

  7. Step 7
    Contribute to monument upkeep, bow in thanksgiving and share blessed offerings

    Record a voluntary contribution at the restoration desk or Merit Box to help preserve the historic timber communal house. When the incense has burned two-thirds down, bow three times in thanksgiving and retrieve your blessed offerings.

IVThe Role of the Communal House (Dinh Lang) and the Village Tutelary Deity (Thanh Hoang) in Vietnamese Culture

While the domestic altar of the Earth God and Ancestors anchors each individual home, the Village Communal House (Dinh Lang) stands as the spiritual and civic heart of the entire Vietnamese rural community. The classical proverb The land has its Earth God, the river has its Water Spirit, and the village has its Tutelary Deity expresses the central place of Duc Thanh Hoang Ban Canh: the guardian deity who watches over the boundaries, harvests, peace and moral cohesion of every clan within the village.

According to the historical record

According to historical archives and the corpus of Village Deity Biographies and Imperial Investitures (Than Tich, Than Sac) preserved at the Institute of Sino-Nom Studies, the veneration of Tutelary Deities in Vietnam took shape under the Ly and Tran dynasties and reached its institutional height from the fifteenth-century Le So dynasty through the Nguyen dynasty. Through royal Imperial Investiture Scrolls (Sac Phong) kept in gilded lacquer boxes inside the communal house, village deities were ranked into three grades according to their merit toward the nation: Supreme Grade Deities (Thuong Dang Than), including the Four Immortals and great national heroes such as the Trung Sisters, Ly Thuong Kiet and Tran Hung Dao; Middle Grade Deities (Trung Dang Than), upright mandarins, generals and hydraulic engineers who reclaimed land or taught crafts; and Lower Grade Deities (Ha Dang Than), exemplars of filial piety and loyalty from the local community.

According to the tradition

Equally vital to the Vietnamese Communal House, especially across Central and Southern Vietnam, is the paired veneration of Founding Pioneers (Tien Hien Khai Khan) and Subsequent Pioneers (Hau Hien Khai Co). While the Tutelary Deity links the village to the cosmic and royal order, the Founding Pioneers honor the historical clan patriarchs who first cleared forests, built dikes and established the settlement; and the Subsequent Pioneers honor the leaders who erected the communal house, bridges, markets and village schools. Offering incense at the Dinh therefore unites reverence for sacred guardians with historical gratitude toward community builders.

VDistinguishing Communal Houses (Dinh), Temples (Den), Shrines (Mieu), Pagodas (Chua) and Palaces (Phu)

Visitors and younger generations often conflate the five traditional Vietnamese sacred spaces, leading to confusion over which offerings and prayers belong to each site. The comparative table below clarifies their distinct architectural and liturgical identities.

Comparison of the 5 principal categories of traditional Vietnamese religious and communal monuments.
Monument TypePrimary Figures VeneratedCultural Function & Offering Protocol
Dinh (Village Communal House)Enshrines the Village Tutelary Deity (Thanh Hoang Ban Canh) invested by royal decree, alongside Founding & Subsequent Pioneers (Tien Hien, Hau Hien).Serves both as the supreme communal sanctuary for seasonal peace rites (Ky Phuc, Ky Yen) and historically as the village assembly hall. Accepts both pure vegetarian gifts and traditional savory festival feasts (sticky rice, boiled rooster, banh chung).
Den (Sacred Temple)Enshrines Celestial Sages (Four Immortals), Founding Emperors, or National Heroes (Hung Kings Temple, Kiep Bac Temple, Do Temple, Quan Thanh Temple).Dedicated strictly to liturgical veneration and national remembrance rather than village administration. Inner Sanctuary receives vegetarian offerings; outer Grand Council may receive savory trays.
Mieu (Ancient Shrine)Enshrines Mountain Spirits, Water Spirits, Earth Deities, Sage Masters (Temple of Literature, Van Mieu), or local numinous spirits at riversides, mountain passes or village gates.Typically more intimate and secluded than a Den, sited at geomantically potent points. Offerings range from pure flowers, fruit and tea to traditional ceremonial trays depending on the deity.
Phu (Mother Goddess Palace)Enshrines the Three & Four Realms Mother Goddess Pantheon (Tam Toa Thanh Mau, Mother Lieu Hanh), such as Phu Day and Tay Ho Palace.Center for the UNESCO-listed Mother Goddess worship tradition. The Mother Goddess Sanctuary receives pure flowers, fruit and pastries; outer courts follow Four Palaces protocol.
Chua (Buddhist Pagoda / Monastery)Enshrines Shakyamuni Buddha, Amitabha Buddha, Bodhisattvas and Chan Patriarchs (Buddha in Front, Patriarchs in Rear).Monastic sanctuary for Buddhist practice and Dharma teaching. Strictly 100% pure vegetarian offerings only; never bring meat, alcohol or underworld paper money to Buddhist altars.

VIProper Ritual Sequence Inside a Communal House or Shrine: From Front Hall to Pioneer Altars

Classical Vietnamese communal architecture is organized in graduated zones of sacredness from the outer gate to the innermost chamber. Observing three spatial rules ensures a dignified visit.

According to the tradition

First, register offerings at the Front Hall (Tien Te / Ban Cong Dong): Entering from the courtyard into the Great Hall, the central altar serves as the Grand Council table where attendant officials and local spirits assemble. Place your main offering tray here first to announce your name, clan and purpose (New Year greeting, peace prayer, wedding or graduation reporting, or year-end thanksgiving).

Second, bow toward the Inner Sanctuary (Hau Cung / Cung Cam) from outside the threshold: Behind the carved gilt-wood doors lies the restricted Inner Sanctuary housing the Dragon Throne, Spirit Tablet and Imperial Scrolls of the Tutelary Deity. By ancient custom, lay visitors never lift the curtains or step inside the Inner Sanctuary; standing or kneeling on the mat in the Great Hall outside is the proper posture of reverence.

Third, honor the Left Founding Pioneers and Right Subsequent Pioneers: After completing the central petition to the Tutelary Deity, step to the left bay (East) to bow before the Founding Pioneers (Tien Hien) and to the right bay (West) to bow before the Subsequent Pioneers (Hau Hien), fulfilling filial gratitude toward those who built the community.

VIIMajor Annual Communal Festivals and Household Milestones Reported at the Dinh

Throughout the agricultural cycle and across the stages of human life, the Communal House remains the witness to both collective festivals and family milestones.

New Year's Morning & Spring Peace Festival (Le Ky Phuc Thuong Nguyen, 1st to 15th of 1st Month)

On the First Morning of Tet and the First Full Moon, village families bring crimson gac sticky rice, boiled rooster, square sticky-rice cakes and betel-areca to the Communal House to pray for favorable weather and community peace.

Annual Ky Yen Peace Rite & Planting/Harvest Ceremonies (Ha Dien & Thuong Dien)

In Northern Vietnam, spring and autumn village festivals commemorate the birth and ascension of the Tutelary Deity; in Central and Southern Vietnam, the grand Ky Yen (Praying for Peace) festival features solemn state-style rites honoring the Deity and Founding Pioneers.

Reporting Marriages, Academic Graduations & Elder Longevity Celebrations

When a son or daughter marries, passes university or civil examinations, or when parents and grandparents celebrate their 70th, 80th or 90th longevity milestone (Thuong Tho), families present betel-areca, tea and sticky rice at the Dinh to share their joy with the village guardian.

Homecoming & Departure Incense of Distant Sons and Daughters

Before departing for distant studies or overseas work, and upon returning home for Tet or ancestral anniversaries, lighting three sticks of incense at the village Dinh reaffirms one's enduring bond with the homeland.

VIIIFive Essential Rules for Preserving the Dignity of Historic Communal Houses and Shrines

A common misunderstanding

Five essential rules every petitioner and visitor should observe at a Communal House, Temple or Shrine:

First, respect the restricted Inner Sanctuary (Hau Cung) and ancient royal scrolls. The Imperial Investiture Scrolls (Sac Phong), dragon thrones and ceremonial weapons are priceless national and communal heritage. Never touch antique artifacts or step past the Inner Sanctuary screen uninvited.

Second, guard centuries-old ironwood architecture against fire hazards. Historic timber communal houses are highly vulnerable to fire. Light only 1 to 3 incense sticks at the designated courtyard or outer censer, never wedge burning sticks into wooden pillars, and never burn votive paper near timber eaves.

Third, do not scatter small banknotes across offering tables or bronze cranes. Place all contributions for roof restoration and incense upkeep directly into the official Merit Box or register them with the communal committee.

Fourth, maintain modest attire and quiet speech. Remove hats upon crossing the Ceremonial Gate, silence mobile phones, speak softly and avoid sitting on altar thresholds.

Fifth, offer prayers rooted in civic harmony and moral conduct. Because the Tutelary Deity upholds justice and community welfare, sincere petitions should always align with honest livelihood, filial piety and neighborly kindness.

?Quick Questions

Who is the Village Tutelary Deity (Duc Thanh Hoang Ban Canh) venerated in a Vietnamese Communal House?

Duc Thanh Hoang Ban Canh is the supreme guardian spirit protecting the territory and residents of a village or ward. Depending on local history, the deity may be a Celestial or Nature Spirit (such as Mount Tan Vien Saint), a National Hero who defended the country (such as the Trung Sisters, Ly Thuong Kiet or Tran Hung Dao), or a historical founder who reclaimed land or taught a craft to the community and received royal Imperial Investiture Scrolls (Sac Phong). Just as the Household Earth God guards an individual home, the Tutelary Deity safeguards the entire community.

What is the exact difference between a Dinh, a Den, a Mieu and a Chua in Vietnam?

The distinction lies in whom each monument enshrines: A Chua (Buddhist Pagoda) venerates the Buddha and Bodhisattvas and accepts 100% pure vegetarian offerings only. A Dinh (Communal House) venerates the Village Tutelary Deity alongside Founding and Subsequent Pioneers and historically served as the community assembly hall. A Den (Temple) venerates National Heroes, Emperors or the Four Immortals. A Mieu (Shrine) is a smaller sanctuary honoring Mountain, River or Earth Spirits or Sage Masters. At a Dinh, Den or Mieu, pilgrims offer pure flowers, fruit and tea on regular days, and may present traditional savory trays (sticky rice, boiled rooster, banh chung) at the outer Front Hall during Tet and major festivals.

Who are the Founding Pioneers (Tien Hien) and Subsequent Pioneers (Hau Hien) honored in the side bays?

In Vietnamese village history, Tien Hien Khai Khan (Founding Pioneers) are the earliest clan ancestors who cleared wilderness, built sea dikes and established the original hamlet. Hau Hien Khai Co (Subsequent Pioneers) are the later benefactors and scholars who built the communal house, bridges, markets and schools and codified village customs. After bowing to the Tutelary Deity at the center altar, villagers always bow at the left (Tien Hien) and right (Hau Hien) altars in gratitude.

Why should visitors avoid walking through the central gate or stepping inside the Inner Sanctuary (Hau Cung)?

In classical ritual architecture, the central portal (Trung Mon) of the outer gate is opened only during grand annual processions of the Deity's palanquin. Everyday visitors enter and exit through the left and right side portals out of humility. Likewise, the Inner Sanctuary (Hau Cung / Cung Cam) housing the Deity's Dragon Throne and royal scrolls is kept in sacred stillness year-round; only the purified Shrine Keeper and officiating elders enter it, while lay petitioners pray from the Great Hall outside.

Should a family that has just moved into a new neighborhood visit the local Communal House or Shrine?

Yes. Alongside performing the indoor House-Entry Rite (Le Nhap Trach) for the household Earth Deity, bringing fresh flowers, five fruits, betel-areca and tea to the neighborhood Communal House or Tutelary Shrine (reciting Variant 1) is a cherished tradition that introduces the new family to the local guardian spirit and fosters a sense of belonging in the community.

If descendants returning from afar bring only simple incense, fresh flowers and fruit to the village Dinh, is that sufficient?

Completely sufficient and deeply meaningful. Classical Vietnamese etiquette prizes sincerity of heart over elaborate display. When sons and daughters returning from distant cities or overseas dress respectfully, offer fresh flowers, fruit and betel-areca, light three sticks of incense and recite the Homecoming Descendant Scroll (Variant 3), their remembrance of ancestral roots fulfills the highest spirit of village tradition.

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Compiled, textually collated and diagrammed by Master Ưng Khiêm and UK MASTER ACADEMY. Last updated: 31 October 2026. Sources: Collated from the Corpus of Vietnamese Village Deity Biographies and Royal Investitures (Institute of Sino-Nom Studies), Viet Nam Phong Tuc (Vietnamese Customs by Phan Ke Binh), Classical Vietnamese Liturgical Manuals, and regional Ky Phuc / Ky Yen communal house rites.