The Udāna does not function as the centerpiece of a single, universally fixed festival, yet it quietly permeates many Theravāda ritual and devotional settings. In monasteries of countries such as Sri Lanka, Thailand, Myanmar, Laos, and Cambodia, selected passages are often woven into daily chanting, regular study, and communal observance days. On Uposatha days—the fortnightly observance of the full and new moon—monastics and lay followers may listen to or recite Udāna passages as part of broader Dhamma readings drawn from the Khuddaka Nikāya. In this way, the text serves less as a standalone ritual object and more as a living source of inspiration, brought forth when its stories and verses illuminate the theme of the day.

Festival observances also provide a natural setting for the Udāna to be voiced. During Vesak, which commemorates key events in the Buddha’s life, monasteries sometimes include Udāna verses in their Dhamma programs, especially those that highlight awakening or pivotal teaching moments. Other merit-making occasions—such as robe-offering ceremonies, house blessings, funeral rites, and memorial services—may likewise feature selected Udāna passages, chosen by the presiding monastics for their contemplative power rather than because of any fixed liturgical requirement. In these contexts, the text is not treated as a standardized protective chant but as a treasury of edifying narratives and verses that can deepen reflection on impermanence, compassion, and liberation.

This flexible use of the Udāna points to its distinctive role within Buddhist practice. Unlike well-known paritta texts recited in a highly codified manner, the Udāna tends to appear where there is space for teaching, reflection, and inspiration: in sermons, in meditation retreats, and in the more contemplative segments of ceremonies. Its verses are thus less about ritual obligation and more about evoking insight at meaningful junctures in communal and personal practice.