[lagrade]

In religious communities, prayers are common and are based on the belief that some deity will listen to them and take action. This practice is frequently scrutinized as it doesn’t seem to have any visible impact. For example, it has never healed amputees. But in Transfer of Merits (Pattidāna) – How Does it Happen?, it is implied that one’s genuine intention of goodness towards someone can have impact.

So if a religious person prays for someone who has the right mindset to receive the benefit, could it work?

[HugoZyl]

Dear lagrade

In my humble opinion, perhaps it all depends on who has more power: the one side (karma) or the other side (a good-intentioned human). When the Buddha had a backache, no being in the universe could make it go away. When a common person has a sickness, the power of the one who is praying for him is what decides it. So for example, another commoner, no chance… a deva, sickness gone… an aryian, depends. 

Thank you for reading 😊

Namo Buddhaya ☸️

[pathfinder]

I think it is explained here, in the same post you linked:

6. Suppose one is “transferring merits” by sincerely saying, “May so and so receive merits from this good deed that I have done.” One could do Metta bhāvanā by saying, “May all beings be free from the suffering in the apāyā” or some version of it. In both cases, one is BROADCASTING one’s intention.

• However, just because one is doing such a “giving,” the intended recipient may not receive the benefits UNLESS the recipient has a matching mindset. It is just like the case of radio/TV, where the receiving device needs to be set to the “right frequency” to receive the signal.

As for the mechanism of how the beings can benefit from it, if i am not wrong, one way is that they can rejoice in listening to this transfer of merit, which can give them the causal eligibility for a better birth and understand the dhamma. Rejoicing in merits is also meritorious. Therefore, recalling past meritorious deeds you have done and dedicating them to other beings is also helpful. However, the recipient needs to have the right mindset. Lets say the recipient is a Preta and does not care about what you have just wished for, then the merit transfer will not be effective. 

I am not exactly sure for the mechanisms of those who are trapped in a body though, eg human/ animals, it seems a bit more complicated since they cannot directly listen if they are far away, but perhaps there is someway for the message to reach them via the nāma loka.

[Lal]

Yes. This is a bit complex process.

• Not all living beings can benefit specifically from this process on the receiving end. It will benefit the person “giving merits” because it helps cleanse their minds.
• There are some specific realms where beings rely on receiving such merits. There is such a specific peta realm. There is an account in a sutta where some petas are asking for help from King Bimibisara. They had been relatives of King Bimbisara in a previous life. Such petas can get freed from that peta existence solely based on receiving merits. Unfortunately, I don’t remember the name of the sutta. 

[Jittananto]

It is in the Tirokuṭṭasutta.

Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca;

Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṁ gharaṁ.

Outside the walls they stand and wait, at the junctions and the crossroads

Returning to their former homes, they wait beside the door posts.

Pahūte annapānamhi, khajjabhojje upaṭṭhite;

Na tesaṁ koci sarati, sattānaṁ kammapaccayā.

But when lavish food and drink of many kinds is set out,

no-one remembers them at all, because of those beings’s deeds.

Evaṁ dadanti ñātīnaṁ, ye honti anukampakā;

Suciṁ paṇītaṁ kālena, kappiyaṁ pānabhojanaṁ.

That’s why those who have compassion, give to their relatives

food and drink at the right time, that’s clean, delicious, and suitable.

Idaṁ vo ñātīnaṁ hotu, sukhitā hontu ñātayo;

Te ca tattha samāgantvā, ñātipetā samāgatā.

“May this be for our relatives! May our relatives be happy!”

Those ghosts who have gathered there, the departed relatives who have come

Pahūte annapānamhi, sakkaccaṁ anumodare;

Ciraṁ jīvantu no ñātī, yesaṁ hetu labhāmase.

for the lavish food and drink, gratefully express appreciation:

“May our relatives live long! For those to whom we owe this gain,

Amhākañca katā pūjā, dāyakā ca anipphalā;

Na hi tattha kasī atthi, gorakkhettha na vijjati.

who have given honor to us, it will not be fruitless for the donor.”

There is no farming there, no cow pasture can be found;

Vaṇijjā tādisī natthi, hiraññena kayākayaṁ;

Ito dinnena yāpenti, petā kālagatā tahiṁ.

likewise there’s no trading, and no commerce in gold coin.

The departed, the dead in that place, live on what is given here.

Unname udakaṁ vuṭṭhaṁ, yathā ninnaṁ pavattati;

Evamevaṁ ito dinnaṁ, petānaṁ upakappati.

Just as water that rains on high, flows down to the plains,

so too what is given here, aids the departed ghosts.

Yathā vārivahā pūrā, paripūrenti sāgaraṁ;

Evamevaṁ ito dinnaṁ, petānaṁ upakappati.

Just as the rivers full, swell the ocean seas

so too what is given here, aids the departed ghosts.

Adāsi me akāsi me, ñāti mittā sakhā ca me;

Petānaṁ dakkhiṇaṁ dajjā, pubbe katamanussaraṁ.

Thinking: “They gave to me, they did for me, they were my family, friend, companion”,

give offerings to departed kin, remembering past deeds.

Na hi ruṇṇaṁ vā soko vā, yā caññā paridevanā;

Na taṁ petānamatthāya, evaṁ tiṭṭhanti ñātayo.

For neither tears nor grief, or other lamentations

are of any use to the departed, so long as their relatives stay like this.

Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;

Dīgharattaṁ hitāyassa, ṭhānaso upakappati.

This offering that has been given, well placed in the Saṅgha,

is for their lasting welfare, and aids them right away.

So ñātidhammo ca ayaṁ nidassito, Petāna pūjā ca katā uḷārā;

Balañca bhikkhūnamanuppadinnaṁ, Tumhehi puññaṁ pasutaṁ anappakanti.

The relative’s duty has now been shown: how high honor to departed is performed,

how the mendicants can be kept healthy, and how no little merit is produced by you.

• The story Sir Lal is referring to is Part 3 – The Buddha’s Delivery of The Tirokuṭṭa Sutta

The petas mentioned were relatives of King Bimbisāra during the time of Lord Buddha Phussa. They stole alms intended for the noble Maha Sangha, which was led by Lord Phussa. Lord Buddha Phussa was the 21st of the 28 Buddhas and appeared just before Lord Buddha Vipassi. From the Parinibbāna of Lord Phussa until the time of Lord Gotama, these relatives spent the majority of their rebirths either in the nirayas or as petas (hungry ghosts), suffering for countless lifetimes. 

In another version I read, they appealed to the seven Lord Buddhas to alleviate their suffering. Each time, the Buddhas advised them to reach out to the next Buddha until they eventually met Lord Gotama.

• Another interesting sutta on the transfer of merits is the Janussoni sutta.

Take someone else who kills living creatures … and has wrong view.

Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti.

When their body breaks up, after death, they’re reborn in the ghost realm.

So kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati.

There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here.

Yo pettivesayikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṁ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati. 

The conditions there are right, so the gift aids the one who lives there.”

Idaṁ kho, brāhmaṇa, ṭhānaṁ yattha ṭhitassa taṁ dānaṁ upakappatī”ti.

“But Mister Gotama, who partakes of that gift if the departed relative is not reborn in that place?”

“Sace pana, bho gotama, so peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti, ko taṁ dānaṁ paribhuñjatī”ti?

“Other departed relatives reborn there will partake of that gift.”

“Aññepissa, brāhmaṇa, petā ñātisālohitā taṁ ṭhānaṁ upapannā honti, te taṁ dānaṁ paribhuñjantī”ti.

“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?”

“Sace pana, bho gotama, so ceva peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti aññepissa ñātisālohitā petā taṁ ṭhānaṁ anupapannā honti, ko taṁ dānaṁ paribhuñjatī”ti?

“It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time.

“Aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ taṁ ṭhānaṁ vivittaṁ assa iminā dīghena addhunā yadidaṁ petehi ñātisālohitehi.

It’s never fruitless for the donor.”

Api ca, brāhmaṇa, dāyakopi anipphalo”ti.

[Jittananto]

Hugo write : When the Buddha had a backache, no being in the universe could make it go away. 

• In a sutta the Lord Buddha was healed by the Venerable Arahant Mahacunda who recited the 7 factors of awakening.Tatiyagilānasutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Now at that time he was sick, suffering, gravely ill.

Tena kho pana samayena bhagavā ābādhiko hoti dukkhito bāḷhagilāno.

Then Venerable Mahācunda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

Atha kho āyasmā mahācundo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahācundaṁ bhagavā etadavoca:

“Cunda, express your understanding of the awakening factors.”

“paṭibhantu taṁ, cunda, bojjhaṅgā”ti.

“Sir, the Buddha has rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.

“Sattime, bhante, bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti.

What seven?

Katame satta?

The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.

Satisambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati.

These are the seven awakening factors that the Buddha has rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.”

Ime kho, bhante, satta bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti.

“Indeed, Cunda, these are awakening factors!

“Taggha, cunda, bojjhaṅgā;

Indeed, Cunda, these are awakening factors!”

taggha, cunda, bojjhaṅgā”ti.

This is what Cunda said,

Idamavocāyasmā cundo.

and the teacher approved.

Samanuñño satthā ahosi.

And that’s how the Buddha recovered from that illness.

Vuṭṭhahi ca bhagavā tamhā ābādhā.

Tathāpahīno ca bhagavato so ābādho ahosīti.

[Lal]

Thank you, Jittananto!

• Regarding Jittananto’s second comment, the sutta he quoted is the third of a series starting with “Paṭhamagilāna Sutta (SN 46.14).”
• Even though the suttas do not state explicitly, it is likely that one of the following parittas were recited:

  Bojjhaṅga Piritha (Maha Moggalana)

  Bojjhaṅga Piritha (Maha Kassapa)

• Even though chanting cannot directly cure ailments, it helps calm the mind and thus the recovery process.

1 user thanked author for this post.

Jittananto

[Jittananto]

You’re welcome, Sir. Thank you for sharing the Venerable Waharaka Thero’s suttas chanting🙏🏿 is very appreciated. 

• Another story is that of a peta who was the mother of Venerable Arahant Sāriputta and Venerable Arahant Maha Mogallana in a past life. Venerable Sāriputta built accommodations, brought food and called 3 arahants to offer them. He then dedicated this offering in honour of his deceased mother. As a result of this positive action, she acquired heavenly beauty and great relief from her sufferings. See Sāriputtattheramātupetivatthu
• If someone wants to learn more about these stories, I advise you to read the Pettavatthu. These are collections of stories of Petas who suffer due to their evil actions and some of them receive relief when they meet ariyas.

[HugoZyl]

Dear Jittananto

Thank you for taking the trouble to share that correction. May you and all others reach the great cessation. 🙏

Namo Buddhaya ☸️

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Jittananto

[Jittananto]

Thank you Hugo 🙏🏿 May you attain the supreme bliss of Nibbāna🙏🏿🪷🌸

Sādhu Sādhu Sādhu ☸️

[Christian]

Many people see the transferring of merits in a very ignorant way. In some countries like Thailand, they pretty much sponsor monks so they can be successful for material well-being. If monks are not “successful,” they are not sponsored anymore, leading to harsher times in the monastery. It’s not inherently bad itself, but a mindset like that obviously is not beneficial.

I don’t think we can measure or even see if merits sharing works the way most people think. People should do it without expecting anything and just do it with a sincere feeling towards people because is just beneficial on the base of that feeling

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Jittananto

[Author]

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