Generally Bhutanese Buddhists have several terms for building wealth such as yang, yang-gug or phya-gug. This is a ritual dedicated to the goddesses of wealth- Tshering ma chey-nga, the five sisters of longevity, and Nam-sey (Skt. Kubera), and it also makes tribute to the symbolic precious cow yang-nor who represents the best of the cattle who served one’s ancestors by feeding and providing for them. The ritual is performed alongside an annual ritual locally called Lha-sey which gives thanks to tutelary deities. The people of the Nurbugang community conduct yang rituals mostly dedicated to the Yang-nor. Practices such as displaying the horns of a prosperous cow or ox; and tools from cattle like Wong-ka a blowing tool made of wild buffalo horn, Thang-nang Nam--bu rung large flute, and Sen-za Nam-bu rung common musical instruments including rope and other associated tools and materials. In practice, after the ritual the villages include several unique mundane activities that are not prescribed in the Buddhist texts. These traditional practices fall within religious practice, and it is said there are only few households who organize such ritual in the community. According to the Buddhist terminology, yang-gug is the ritual of wealth enrichment, also known as phya-gug but, depending on the usage and understanding the meaning of the ritual different local terms are given such as; yang and Yang-nor. However, both yang and Yang-nor is the ritual dedicated to deities Tshering ma and Namsey and giving thanks to the Yang-nor or the most prosperous cattle of the family. When witnessing the ritual performance, the prayers are mostly dedicated for the enrichment and prospering cattle and making tribute to the cattle who had served their forefathers to receive the blessing of enrichment. In accordance to Namkhai Norbu (1984) The Necklace of gZhi: A Cultural History of Tibet. The ritual performance of yang was one of the thirteen rituals performed by Bon-po (Bon tradition practitioner) ever since the enthronement of Tibetan King Nya-tri Tsanpo, well before the arrival of Tibetan Buddhism in Tibet. The twelve Bon rituals are as follows; 1.\tGon-shey Lha-bon:\tBon-po who can liberate sentient beings. 2.\tYang-shey Cha-bon:\tBon-po who can accumulate wealth through yang ritual performance. 3.\tdro-shey lud-tong:\tBon-po who can clear the obstacles by performing exorcism . 4.\tdur-shey sid-gshen:\tBon-po who can overcome barriers. 5.\tTsang-shey sel-dep:\tBon-po who conducts purification ritual and overcome obscuration. 6.\tdrol-shey ta-bon:\t Bon-po who can treat horse. 7.\tFen-shey men-che:\tBon-po healer. 8.\tKoe-shey tse-khen:\tBon-po astrologer. 9.\tmra-shey to-gu:\t\tBon-po who can perform nine types of rituals by preparing sacrificial cakes. 10.\tdeng-shey sha-wa:\tBon-po who can make a stag effigy fly. 11.\tful-shey ju-thig:\t\tBon-po who has the capability to make effigies fly in the sky. 12.\tdro-shey thrul-bon:\tBon-po who can triumph over the obstacles by miracle. The tradition of Yang-shey Cha-bon was later reformed and incorporated in the Buddhist tradition of Guru Padmasambhava in late 8th century. The deities Namsey (god of wealth) and Tsheringma (god of longevity), widely revered in Bhutan, were appointed to bring prosperity through the performance of Yang rituals. Many Bhutanese practitioners include these two deities among their tutelary deities Lha-sey (lha-soel). The Yang or Yang-nor ritual is conducted at the final part of other rituals as afterwards the house has to be confined at least for three days to keep the accumulated blessings. Every single thing that belongs to the house owner has to be impounded. It is believed that the blessing of the enrichment rest upon the things of the host thus, anything that is sent away from the house after the Yang ritual is a certain sign the blessing will be broken or lost. Yang-nor displaying things Yang-zey: -\tThe sacrificial cakes that represent the gods of the wealth, Namsay and Tshering ma, are prepared along with the Tormas (ritual cakes) of the family tutelary deities in the alter. -\tAt a corner near the shrine, the most beautiful and expensive clothes are displayed. On the spread clothes, three stacked bowls are filled with different cereals and adorned with precious gems are displayed in accordance to the Lama Nor-jam text of the Terton Pema Lingpa tradition. -\tOther related ritual items are grandly presented in front of the stacked Yang-zey. -\tCattle effigies made of dough and decorated with butter and flower are prepared and displayed on the plate. -\tNear the Yang-zey, various yang things; Yang-do, Yang-bum and the horns of prosperous cattle and associated herding tools like; Wong-ka, Thang-nang Nam-bu rung, Sen-za Nam-bu rung and Yai (churning container) Ta-khur (Churner) and other old things handed over by the forefathers are neatly exhibited in a bowl filled with grains.

An important ritual in the life cycle of a person, for a shaman, an adult man, sometimes a woman. Through the initiation ceremony, it marks the man's maturity before the community and ancestors. The man is granted a title, granted a rank of spirit soldiers, recognized by the ancestors as a descendant, given a dharma name, worshiped by his parents and ancestors when alive, and met the Jade Emperor when dead. When performing, the family invites 9 shamans to organize the ceremony, of which 2 are the masters. To be ordained, the ordained person and the 9 shamans must go through 15 steps. At each step, there are many small ceremonies - each ceremony has different content but all have the same meaning of inviting the gods to give glory to the disciple. The coming of age ceremony usually goes through 3 levels, each time the level increases, the dharma name is changed and more spirit soldiers are granted to increase power and authority. The title ceremony begins with a petition. Offerings include 3 to 5 chickens, incense, flowers, fruit cakes, white wine, water... a positive paper, a negative paper, a petition. The person receiving the ceremony reaches the level of a Dharma Master. The Dharma Master performs the ceremony himself in his family, performs the usual rituals of praying and paying respects such as praying to ward off bad luck, praying for peace, praying for blessings, protecting the house, etc. The second time is the ordination ceremony. The ordination ceremony, a mandatory procedure, marks the maturity of the shaman, officially recognizing him as a member of the shaman profession of the San Diu people. After fully preparing the offerings, the shamans perform the ritual of purifying and protecting the altar, praying to the gods, offering wine and fruits, cakes, inviting the Three Thousand Dharma Masters, gods, and guardian spirits to descend to the altar. Next is the ceremony of recruiting heavenly soldiers, inviting thousands of heavenly soldiers, generals, gods, and masters to attend the ceremony. 37 gods are invited to witness the ordination ceremony. Coming to the ceremony of presenting the petition to the saints; presenting the token and seal of the person receiving the ceremony; offering and reporting the petition; offering the red scarf; ritual of establishing the throne; transmitting the signal of the Saint; providing military provisions; giving thanks; giving the grand rite. The petition of the shaman transmitted to the person receiving the ceremony consists of 24 papers. The papers with the sound are immediately burned. All the rituals take place continuously for two days and one night. The shaman who is ordained for the third time will reach the rank of Tong Xuyen. This is the highest rank for a shaman. The Cap Sac ceremony of the San Diu people in Thai Nguyen was included in the list of National Intangible Cultural Heritage in 2018 by the Ministry of Culture, Sports and Tourism.

The Pang A Peace Begging Ritual of the La Ha is a ritual to pray for peace, to thank the gods, and to thank the shaman for those who have been cured of illness (adopted children). The ceremony is held annually, in March of the solar calendar, when the Ban flowers and rice flowers are in full bloom, the rain has fallen and the bitter bamboo shoots have grown, or when the poinsettia flowers are in full bloom. In the Pang A Peace Begging Ritual, the Xang Bok tree is an indispensable decorative element, made from the hook tree and wild banana, placed in the middle of the house. The hook tree (lam la) symbolizes the black buffalo, the hook tree dies and turns into a black buffalo, the wild banana tree (lam toc) symbolizes the white buffalo, which are friends of farmers. On this occasion, adopted children from all over come to offer offerings to the gods, to repay the efforts of their adoptive fathers, to have fun together, and to exchange feelings. Depending on the family's conditions, the severity of the illness being cured, whether they are long-time or new adoptees, the adopted children prepare appropriate offerings. The scale of the Pang A Festival depends on each shaman. If the shaman is skilled, has many years of practice, and has many adopted children, the scale of the festival will be large. The rituals include: ancestral worship, worship for the homeowner's soul, worship to invite the gods to attend, worship to send the ancestors' souls to heaven, performing a performance describing a cured illness, plowing and harrowing... When the shaman finishes, his adopted children take turns placing the products they brought on the table for him to worship and invite the gods to come and receive blessings and bless his descendants with good health, good crops, and the growth of buffaloes, cows, pigs, chickens... Around the Xang Bok tree, there are scarf dances, sword dances, tang bu dances, rain-praying drum dances, penis dances (horns), con throwing competitions... The props for the dance include bu (bamboo tubes), cloth scarves, plows, harrows, swords, shields made of wood, bamboo... When the sound of the drums and gongs sounds, each person holds a piece of bamboo and starts dancing tang bu around the wooden board, they follow the rhythm of the drums, gongs and the rhythm of the bamboo tubes. After about 3-4 rounds, they howl together and then return, like that, the dance lasts about 1 hour. In the afternoon, the master continues to pray for his adopted children who come from far away and drink rice wine. The Pang A Peace Begging Ritual contains great humanistic values, with high educational value in the La Ha community in Muong La, Quynh Nhai, Thuan Chau districts, Son La province. The festival reminds descendants to remember the merits of the doctors who cured them of their illnesses, and reminds descendants to remember their roots.

Kỳ Yên Peace Begging Festival at Bình Thủy Communal House, Can Tho city, is held twice a year: Thuong Dien (mid-April lunar calendar) and Ha Dien (mid-December lunar calendar). In which, Ky Yen Thuong Dien is the biggest festival of the year at the communal house, held on April 12-15 of the lunar calendar to pray for favorable weather and a good crop. On the 11th, rituals take place to prepare for the festival, including: Opening ceremony of the three-door gate, land worship ceremony, offering to the ancestors, and presenting the birth ceremony. The festival includes the following rituals: Than Nong worship ceremony, Thay Khăn sắc Thần Ceremony, Xay Chau - Dai Boi Ceremony, Chanh Te Ceremony, Son Quan worship ceremony... Early in the morning of the 12th, the Than Nong worship ceremony takes place at the temple to commemorate the God of Agriculture. The offerings are the three animals in the previous day's presentation ceremony, which have been slaughtered and roasted pig, wine, cakes, fruits, incense, and lamps... Next, the first ritual is the ceremony to invite the divine decree to travel by royal palanquin, after which the procession returns to the communal house for the enthronement ceremony. While the divine decree is traveling, families on both sides of the road set up trays of offerings to welcome the god to pray for health, peace, and prosperity. At noon, at 12 o'clock, is the ceremony to change the divine decree's scarf. The celebrant performs the ceremony to ask for a new scarf for the decree. After that, there is the Xay Chau - Dai Boi ceremony at Binh Thuy communal house, in the form of building a semi-literary and semi-martial art, harmoniously and balancedly combining the literary and martial arts of the Xay Chau. Before starting the Xay Chau ceremony, the celebrant performs the ceremony to invite Thanh Hoang to attend and listen to the opera. After that, the Chau drum beats with 360 drumsticks to begin the ceremony. The Xay Chau ceremony represents the meaning of opening the supreme ultimate, harmonizing the two principles, and praying for peace. The Dai Boi ceremony is performed by the actors and actresses in the opera troupe, materializing the Xay Chau ceremony with the image of the characters combined with costumes, dances and lyrics through the rituals: nhat thai (nhut tru), luong nghi, tam tai, tu tuong, ngu hanh in sequence with the number of performers: 1, 2, 3, 4, 5… On the morning of the 13th, there is a ceremony in the main hall. On the morning of the 14th, there is a Tuc yet ceremony to welcome the gods. Special offerings include a shaved pig, 1 cup of blood, 1 cup of hair. After the celebrant reads the Van Te, it is burned. On the morning of the 15th, there is a Chanh Te ceremony, the most important ritual in the temple worship ceremony. This is a ceremony to worship the Gods during the Thuong Dien festival, to thank the Gods, to worship the Ancestors, and to worship the Later Ancestors. The offerings to the Gods are a white pig, a cup of blood and other offerings. After the Chanh Te ceremony is the Ton Vuong ceremony performed by the opera actors of the Ban Te Tu Dinh. Next is the Son Quan worship ceremony at Son Quan temple, also known as Ong Ho temple. In addition to the rituals and performances of traditional opera, Binh Thuy Communal House Festival also organizes activities such as: sticky rice blowing contest, local cuisine performance, traditional opera singing, along with folk games such as: boat racing, tug of war, pot smashing (blindfolded), sack jumping... attracting many participants. The Kỳ Yên Peace Begging Festival at Bình Thủy Communal House with its humanistic rituals is an opportunity to unite the community, people gather to have fun and relax to start the new crop. The Kỳ Yên Peace Begging Festival at Bình Thủy Communal House is an important testament to the history of Vietnamese settlement in this land. The royal decree and the communal house worshiping Thanh Hoang show the recognition of the monarchy in terms of administration and the formation of villages and communes. With its typical value, the Kỳ Yên Peace Begging Festival at Bình Thủy Communal House was included in the List of National Intangible Cultural Heritage by the Ministry of Culture, Sports and Tourism in 2018.