This is the first chant in the book, and the book prints three headings above it — ระเบียบ, ทำวัตร - สวดมนต์, ทำวัตรเช้า — which name the morning service as a whole rather than this chant. They belong to the page rather than to the text and are recorded in the page note.

บูชา, from the Pali pūjā, is honouring done by an act rather than by a feeling: something is brought and set down. The gifts of the fifth line — สักกาเรหิ, with these gifts — are the candles, incense and flowers arranged before the shrine, and the chant is spoken over them once they are in place. The wording is the tradition's own; the epithets it uses are canonical, but the arrangement into an offering formula is the work of the liturgy that built this service.

The book prints no Thai rendering here, so the chant stands at two of the five layers: the Pali as it is chanted, and an English translation written for this edition rather than taken from the book. The page closes with an instruction to the leader, who invites the assembly to make the offering and chant the Namo; that instruction is a rubric and is kept in the page note.

The first three clauses do not address anyone. They identify. Each of the Three Jewels is named by the epithet that belongs to it — the Buddha as arahaṃ sammāsambuddho, worthy and perfectly enlightened by himself; the Dhamma as svākkhāto, well proclaimed; the Sangha as supaṭipanno, having practised well. Only in the fourth clause are the three gathered together, and only in the fifth does anything happen: we make offering with these gifts, set out as befits them.

The second movement turns and asks. It grants at once what might otherwise be passed over — สุจิระปะรินิพพุโตปิ, though the Blessed One long ago attained final Nibbāna, the complete quenching at the end of an awakened life — and asks anyway, on the ground of his compassion for later generations. The gifts are described in the same candid register: ทุคคะตะปัณณาการะภูเต, poor gifts though they are. Neither the distance nor the smallness of the offering is hidden.

That candour is the point of the chant. It is not an attempt to reach someone, and it does not claim that the offering is worth much. What is being arranged is the assembly: a room in which gifts have been set out and this has been said aloud is a room in which a service can begin. The closing line names who benefits, and it is not the one receiving — for our lasting welfare and happiness.