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The Buddha’s reply was that in such a case, other departed relatives would appreciate them. This is because it is impossible that there should not be in that plane any relative whatever (when traced back to the remote past) of the donors. e. they can only beneÞt from their past store of good kamma). For instance, if they are born as animals such as elephants and horses, they will be fed fairly well with sufficient supply of food and water. If, on the other hand they are born human or celestial beings, they will be provided adequately with whatever they need to live on comfortably.

And how great merit can be stored away by you.  R Buddhism beliefs and practices in Sri Lanka, Lynn De Silva,  Facing Death & Finding Hope, Christine Longaker, Arrow,  Final Gifts, Maggie Callanan and Patricia Kelly, Bantam, April . H. Somdet Phra Nyanasamvara, Bangkok,  How a Theravadin Buddhist Chinese Funeral may be conducted, Venerable Suvanno, Sukhi Hotu Sdn Bhd,  Loving and Dying, Visuddhācāra, Malaysian Buddhist Meditation Centre,  The Tibetan Book of Living and Dying, Sogyal Rinpoche, Rider,  Beliefs and Practices among Malaysian Chinese Buddhists, Tan Teik Beng, Buddhist Missionary Society,   D O M May we rejoice in the merits of this Dhamma Dana and attain the bliss of Nibbana.

Nijjhamatanahika). Only those who depend on what others give (Paradattatupa-jivika), and who remember their living relatives and see what they do, can receive and share in the merits of such offerings. The last type of peta is normally reborn in the surroundings of the house, etc. An example would be people who would normally worry; after death they would be reborn as petas staying around the house. They would appear to relatives or others as ghosts: To recapitulate, there are in Buddhism three conditions whereby the rites for the deceased can yield the expected results.

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