2. A. Impermanence (anitya/ anicca), not-Self (anātman/ anattā), and dis-ease (du ḥ kha/dukkha)Impermanence (anitya/ anicca), not-Self (anātman/ anattā), and dis-ease (du ḥ kha/dukkha) B. Generosity (dāna), ethical conduct (sīla), cultivation (bhāvana)Generosity (dāna), ethical conduct (sīla), cultivation (bhāvana) C. Buddha, Dharma/Dhamma, Sa ṇ ghaBuddha, Dharma/Dhamma, Sa ṇ gha

3. Impermanence (anitya/ anicca), not-Self (anātman/ anattā), and dis-ease (du ḥ kha/dukkha) are the three marks of existence. Generosity (dāna), ethical conduct (sīla), cultivation (bhāvana) are the three ways in which a Buddhist can generate merit. The Buddha, Dharma/Dhamma, and Sa ṇ gha are the three jewels. Next Question

4. Impermanence (anitya/ anicca), not-Self (anātman/ anattā), and dis-ease (du ḥ kha/dukkha) are the three marks of existence. Generosity (dāna), ethical conduct (sīla), cultivation (bhāvana) are the three ways in which a Buddhist can generate merit. The Buddha, Dharma/Dhamma, and Sa ṇ gha are the three jewels. Next QuestionNext Question

5. True False

6. Dependent Origination is a causal system that is taught by the Buddha. Everything within sa ṃ sāra is caused into existence, which in turn causes something else into existence. Nothing can exist ex nihilo. Sa ṃ sāra is an ceaseless series of cause and effect. Although there might be the appearance of stability this is not the case. Next Question

7. Dependent Origination is a causal system that is taught by the Buddha. Everything within sa ṃ sāra is caused into existence, which in turn causes something else into existence. Nothing can exist ex nihilo. Sa ṃ sāra is an ceaseless series of cause and effect. Although there might be the appearance of stability this is not the case. Next Question

8. A. A good death is one in which the individual passes away in their sleepA good death is one in which the individual passes away in their sleep B. A good death is one in which the individual dies suddenly and unexpectedlyA good death is one in which the individual dies suddenly and unexpectedly C. A good death is one in which the individual is conscious and aware of what is happening to themA good death is one in which the individual is conscious and aware of what is happening to them

9. For Buddhists a good death is one in which the individual is conscious and aware of what is happening to them. This is because the individual can focus their mind on religious thoughts. The dying moments are an important part in determining rebirth. Dying whilst asleep means that the individual does not have the opportunity to properly direct their thoughts. Dying suddenly and unexpectedly is considered to be a bad death, especially if the manner of death is particularly traumatic or violent. Next Question

10. For Buddhists a good death is one in which the individual is conscious and aware of what is happening to them. This is because the individual can focus their mind on religious thoughts. The dying moments are an important part in determining rebirth. Dying whilst asleep means that the individual does not have the opportunity to properly direct their thoughts. Dying suddenly and unexpectedly is considered to be a bad death, especially if the manner of death is particularly traumatic or violent. Next Question

11. A. 27 days27 days B. 49 days49 days C. 77 days77 days

12. In Tibetan Buddhism, after the last breath is taken, the individual is in an intermediate state between their previous life and their new life. This state, known as the bardo can last up to 49 days. Next Question

13. In Tibetan Buddhism, after the last breath is taken, the individual is in an intermediate state between their previous life and their new life. This state, known as the bardo can last up to 49 days. Next Question

14. True False

15. Within Buddhist practice there are no last rites that must be performed. Members of the Sa ṇ gha do not have to be present at the moment of death. The family and friends of the dying person can chant passages from Buddhist literature or remind the dying person of their past meritorious deeds Next Question

16. Within Buddhist practice there are no last rites that must be performed. Members of the Sa ṇ gha do not have to be present at the moment of death. The family and friends of the dying person can chant passages from Buddhist literature or remind the dying person of their past meritorious deeds. Next Question

17. What is this?

18. A. The previous picture is of a white cloth that was offered to monks as part of the mataka- vastra-pujaThe previous picture is of a white cloth that was offered to monks as part of the mataka- vastra-puja B. The previous picture is of a white cloth that is offered to the dead in the Ghost Month festival in ChinaThe previous picture is of a white cloth that is offered to the dead in the Ghost Month festival in China C. The previous picture is of a white cloth that is used to dress the head of the family of the deceased.The previous picture is of a white cloth that is used to dress the head of the family of the deceased.

19. The white cloth is part of the “offering of the cloth of the dead ceremony” (mataka-vastra-pūjā). This ritual is found within Theravāda cultures. In the context of a funeral monks are offered a white cloth which is symbolic of the ascetic practice of making robes from charnel ground rags. As it is an offering to the monks this ritual generates merit for the deceased. Next Question

20. The white cloth is part of the “offering of the cloth of the dead ceremony” (mataka-vastra-pūjā). This ritual is found within Theravāda cultures. In the context of a funeral monks are offered a white cloth which is symbolic of the ascetic practice of making robes from charnel ground rags. As it is an offering to the monks this ritual generates merit for the deceased. Next Question

21. True False

22. This can be done in Pali (the scriptural language of Theravāda Buddhism) Tibetan, Chinese, Japanese or even in English. It can be said in any language. There can be a homage paid to the Buddha, this would be repeated three times. There could be verses from Tibetan, Mahayana and Theravada literature depending upon the tradition of the deceased. Next Question

23. This can be done in Pali (the scriptural language of Theravāda Buddhism) Tibetan, Chinese, Japanese or even in English. It can be said in any language. There can be a homage paid to the Buddha, this would be repeated three times. There could be verses from Tibetan, Mahayana and Theravada literature depending upon the tradition of the deceased. Next Question

24. What are the yellow slips on the wall?

25. A. Letters to the buddhaLetters to the buddha B. Lotus SeatsLotus Seats C. A list of who has been good and who has been badA list of who has been good and who has been bad

26. At the start of the Chinese Ghost Month laypeople buy yellow paper slips, called ‘lotus seats’, to be displayed in a hall in the monastery temporarily known as the ‘Hall of Rebirth’. The ‘lotus seats’ state the name of the person who bought it and the name of the being to whom it is dedicated. At the end of the Ghost Month they are burned along with the paper money. Next Question

27. At the start of the Chinese Ghost Month laypeople buy yellow paper slips, called ‘lotus seats’, to be displayed in a hall in the monastery temporarily known as the ‘Hall of Rebirth’. The ‘lotus seats’ state the name of the person who bought it and the name of the being to whom it is dedicated. At the end of the Ghost Month they are burned along with the paper money. Next Question

28. A. To make sure that the deceased will have good rebirthTo make sure that the deceased will have good rebirth B. To help those who had a bad deathTo help those who had a bad death C. To help them become ghostsTo help them become ghosts

29. Merit can be given to the dead for a number of reasons. Families often give merit to deceased relatives in order to help them have better rebirths. In China and Laos there are festivals for the dead where merit is given to ghosts and people who suffered from ‘bad’ deaths in order to improve their situation. Becoming a ghost is not desirable within Buddhist cultures. Next Question

30. Merit can be given to the dead for a number of reasons. Families often give merit to deceased relatives in order to help them have better rebirths. In China and Laos there are festivals for the dead where merit is given to ghosts and people who suffered from ‘bad’ deaths in order to improve their situation. Becoming a ghost is not desirable within Buddhist cultures. Next Question

31. A. It is not importantIt is not important B. It shapes not only the manner of death but the type of rebirthIt shapes not only the manner of death but the type of rebirth C. Remaining karmic seeds are transferred on death to the person nearest the body.Remaining karmic seeds are transferred on death to the person nearest the body.

32. A person’s rebirth is dependent on their previous thoughts and actions. Each intentional action, good or bad, is resultant in karma/kamma. Good karma will allow for a good rebirth and vice versa. The last moment of a person’s life is important because their last thoughts and feelings will be a deciding factor. These last moments are themselves governed by karma. Karma operates on an extremely large time scale in Buddhism. While a good death moment cannot cancel out any bad karma, it can be a head start to a better life style which is conducive to generating merit.

33. A person’s rebirth is dependent on their previous thoughts and actions. Each intentional action, good or bad, is resultant in karma/kamma. Good karma will allow for a good rebirth and vice versa. The last moment of a person’s life is important because their last thoughts and feelings will be a deciding factor. These last moments are themselves governed by karma. Karma operates on an extremely large time scale in Buddhism. While a good death moment cannot cancel out any bad karma, it can be a head start to a better life style which is conducive to generating merit.