user-1: This is a request for sutta references.
I'd like to know the sutta's that describe how one can dedicate offerings in the name of a dearly departed one so that (s)he can, hopefully, have a better rebirth.
Does anyone know of sutta's describing dedicating of offerings?
Thanks.

user15096: This being a gift of devoted and faithful ancestors of yours, having it once dedicated that you might be able to nourish and grow to a better with it:
The most common, (guessing Nyom Medhini asked with kusala and devoted heart) is: 7. Tirokudda Kanda — Hungry Shades Outside the Walls
If further understanding is searched anonymously like a hungry shadow, may it be understood to be dedicated toward the many donors lost ancestors behind the walls: [Q&A] Hungry ghosts and food offerings to the dead and Sharing merits - Freude teilen (pattanumodana & pattidana) [Forum Guide]
Common one tries to reach ones departed ancestors in states where they could rejoice with ones deeds and so it might be that they find better rebirth. That is why there are made certain funeral fests and long ceremonies. The dedication toward the Sangha "secures" that they might meet the Sangha in other existences and with it the Dhamma at later time, and by nourishing it"s existence, making each other familiar, Nissaya and possible meeting increases. 
Dedication for and offerings toward the ancestors is one of the laymans duties, if wishing after good and better. 
Good if being aware of the many goodness many did by sacrifices for you and use it for good and best, never hurting or harming, misguiding others and become another of the Sages step by step. Anumodana! and Mudita.
So powerful is this,
    the accomplishment of merit.
Thus the wise, the prudent,
    praise the fund of merit
    already made.
In the case one or another has a hard to nourish and swallow it: Not having done merits in the past, even if given by ones previous beloved, one would be incapable to receive/take it. Something to think about if possible to do.
(Note that it is not given for trade, exchange, stacks, although hungry ghosts are incapable even for such, but for getting out of bondages)

user471: AN 10.177 could be what you're looking for, in addition to Tirokudda Kanda.
From AN 10.177:

Then Janussonin the brahman went to the Blessed One and, on arrival,
  exchanged courteous greetings with him. After an exchange of friendly
  greetings & courtesies, he sat to one side. As he was sitting there,
  he said to the Blessed One, "Master Gotama, you know that we brahmans
  give gifts, make offerings, [saying,] 'May this gift accrue to our
  dead relatives. May our dead relatives partake of this gift.' Now,
  Master Gotama, does that gift accrue to our dead relatives? Do our
  dead relatives partake of that gift?"
"In possible places, brahman, it accrues to them, but not in
  impossible places."
"And which, Master Gotama, are the possible places? Which are the
  impossible places?"
"There is the case, brahman, where a certain person takes life, takes
  what is not given, engages in sensual misconduct, engages in false
  speech, engages in divisive speech, engages in abusive speech, engages
  in idle chatter, is covetous, bears ill will, and has wrong views.
  With the break-up of the body, after death, he reappears in hell. He
  lives there, he remains there, by means of whatever is the food of
  hell-beings. This is an impossible place for that gift to accrue to
  one staying there.
"Then there is the case where a certain person takes life, takes what
  is not given, engages in sensual misconduct, engages in false speech,
  engages in divisive speech, engages in abusive speech, engages in idle
  chatter, is covetous, bears ill will, and has wrong views. With the
  break-up of the body, after death, he reappears in the animal womb. He
  lives there, he remains there, by means of whatever is the food of
  common animals. This, too, is an impossible place for that gift to
  accrue to one staying there.
"Then there is the case where a certain person refrains from taking
  life, refrains from taking what is not given, refrains from sensual
  misconduct, refrains from false speech, refrains from divisive speech,
  refrains from abusive speech, refrains from idle chatter, is not
  covetous, bears no ill will, and has right views. With the break-up of
  the body, after death, he reappears in the company of human beings. He
  lives there, he remains there, by means of whatever is the food of
  human beings. This, too, is an impossible place for that gift to
  accrue to one staying there.
"Then there is the case where a certain person refrains from taking
  life, refrains from taking what is not given, refrains from sensual
  misconduct, refrains from false speech, refrains from divisive speech,
  refrains from abusive speech, refrains from idle chatter, is not
  covetous, bears no ill will, and has right views. With the break-up of
  the body, after death, he reappears in the company of the devas. He
  lives there, he remains there, by means of whatever is the food of
  devas. This, too, is an impossible place for that gift to accrue to
  one staying there.
"Then there is the case where a certain person takes life, takes what
  is not given, engages in sensual misconduct, engages in false speech,
  engages in divisive speech, engages in abusive speech, engages in idle
  chatter, is covetous, bears ill will, and has wrong views. With the
  break-up of the body, after death, he reappears in the realms of the
  hungry shades. He lives there, he remains there, by means of whatever
  is the food of hungry shades. He lives there, he remains that, by
  means of whatever his friends or relatives give in dedication to him.
  This is the possible place for that gift to accrue to one staying
  there.
"But, Master Gotama, if that dead relative does not reappear in that
  possible place, who partakes of that gift?"
"Other dead relatives, brahman, who have reappeared in that possible
  place."
"But, Master Gotama, if that dead relative does not reappear in that
  possible place, and other dead relatives have not reappeared in that
  possible place, then who partakes of that gift?"
"It's impossible, brahman, it cannot be, that over this long time that
  possible place is devoid of one's dead relatives. But at any rate,
  the donor does not go without reward.
"Does Master Gotama describe any preparation for the impossible
  places?"
"Brahman, I do describe a preparation for the impossible places. There
  is the case where a certain person takes life, takes what is not
  given, engages in sensual misconduct, engages in false speech, engages
  in divisive speech, engages in abusive speech, engages in idle
  chatter, is covetous, bears ill will, and has wrong views. But he
  gives food, drink, cloth, vehicles, garlands, scents, creams, bed,
  lodging, & lamps to brahmans & contemplatives. With the break-up of
  the body, after death, he reappears in the company of elephants. There
  he receives food, drink, flowers, & various ornaments. It's because he
  took life, took what is not given, engaged in sensual misconduct,
  engaged in false speech, engaged in divisive speech, engaged in
  abusive speech, engaged in idle chatter, was covetous, bore ill will,
  and had wrong views that he reappears in the company of elephants. But
  it's because he gave food, drink, cloth, vehicles, garlands, scents,
  creams, bed, lodging, & lamps to brahmans & contemplatives that he
  receives food, drink, flowers, & various ornaments.
"Then there is the case where a certain person takes life... has wrong
  views. But he gives food... lamps to brahmans & contemplatives. With
  the break-up of the body, after death, he reappears in the company of
  horses... in the company of cattle... in the company of poultry. There
  he receives food, drink, flowers, & various ornaments. It's
  because he took life... and had wrong views that he reappears in the
  company of poultry. But it's because he gave food, drink... & lamps to
  brahmans & contemplatives that he receives food, drink, flowers, &
  various ornaments.
"Then there is the case where a certain person refrains from taking
  life, refrains from taking what is not given, refrains from sensual
  misconduct, refrains from false speech, refrains from divisive speech,
  refrains from abusive speech, refrains from idle chatter, is not
  covetous, bears no ill will, and has right views. And he gives food,
  drink, cloth, vehicles, garlands, scents, creams, bed, lodging, &
  lamps to brahmans & contemplatives. With the break-up of the body,
  after death, he reappears in the company of human beings. There he
  experiences the five strings of human sensuality [delightful sights,
  sounds, smells, tastes, tactile sensations]. It's because he refrained
  from taking what is not given, refrained from sensual misconduct,
  refrained from false speech, refrained from divisive speech, refrained
  from abusive speech, refrained from idle chatter, was not covetous,
  bore no ill will, and had right views that he reappears in the company
  of human beings. And it's because he gave food, drink, cloth,
  vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans
  & contemplatives that he experiences the five strings of human
  sensuality.
"Then there is the case where a certain person refrains from taking
  life... and has right views. And he gives food, drink, cloth,
  vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans
  & contemplatives. With the break-up of the body, after death, he
  reappears in the company of devas. There he experiences the five
  strings of divine sensuality [delightful sights, sounds, smells,
  tastes, tactile sensations]. It's because he refrained from taking
  what is not given... and had right views that he reappears in the
  company of devas. And it's because he gave food, drink, cloth,
  vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans
  & contemplatives that he experiences the five strings of divine
  sensuality. But at any rate, brahman, the donor does not go without
  reward."
"It's amazing, Master Gotama, it's astounding, how it's enough to make
  one want to give a gift, enough to make one want to make an offering,
  where the donor does not go without reward."
"That's the way it is, brahman. That's the way it is. The donor does
  not go without reward."
"Magnificent, Master Gotama! Magnificent! Just as if he were to place
  upright what was overturned, to reveal what was hidden, to show the
  way to one who was lost, or to carry a lamp into the dark so that
  those with eyes could see forms, in the same way has Master Gotama —
  through many lines of reasoning — made the Dhamma clear. I go to
  Master Gotama for refuge, to the Dhamma, & to the community of monks.
  May Master Gotama remember me as a lay follower who has gone to him
  for refuge, from this day forward, for life."


-1: <p>This is a request for sutta references.</p>

<p>I'd like to know the sutta's that describe how one can dedicate offerings in the name of a dearly departed one so that (s)he can, hopefully, have a better rebirth.
Does anyone know of sutta's describing dedicating of offerings?</p>

<p>Thanks.</p>
 15096: <p>This being a gift of devoted and faithful ancestors of yours, having it once dedicated that you might be able to nourish and grow to a better with it:</p>

<p>The most common, (guessing Nyom Medhini asked with kusala and devoted heart) is: <a href="http://www.accesstoinsight.eu/en/tipitaka/sut/kn/khp/khp.1-9.than#khp-7" rel="nofollow noreferrer">7. Tirokudda Kanda — Hungry Shades Outside the Walls</a></p>

<p>If further understanding is searched anonymously like a hungry shadow, may it be understood to be dedicated toward the many donors lost ancestors behind the walls: <a href="http://sangham.net/index.php/topic,8191.msg12987.html#msg12987" rel="nofollow noreferrer">[Q&amp;A] Hungry ghosts and food offerings to the dead</a> and <a href="http://sangham.net/index.php/topic,326.0.html" rel="nofollow noreferrer">Sharing merits - Freude teilen (pattanumodana &amp; pattidana) [Forum Guide]</a></p>

<p>Common one tries to reach ones departed ancestors in states where they could rejoice with ones deeds and so it might be that they find better rebirth. That is why there are made certain funeral fests and long ceremonies. The dedication toward the Sangha "secures" that they might meet the Sangha in other existences and with it the Dhamma at later time, and by nourishing it"s existence, making each other familiar, Nissaya and possible meeting increases. </p>

<p>Dedication for and offerings toward the ancestors is one of the laymans duties, if wishing after good and better. </p>

<p>Good if being aware of the many goodness many did by sacrifices for you and use it for good and best, never hurting or harming, misguiding others and become another of the Sages step by step. Anumodana! and Mudita.</p>

<p><code>So powerful is this,
    the accomplishment of merit.
Thus the wise, the prudent,
    praise the fund of merit
    already made.</code></p>

<p>In the case one or another has a hard to nourish and swallow it: Not having done merits in the past, even if given by ones previous beloved, one would be incapable to receive/take it. Something to think about if possible to do.</p>

<p><em>(Note that it is not given for trade, exchange, stacks, although hungry ghosts are incapable even for such, but for getting out of bondages)</em></p>
 471: <p><a href="https://www.accesstoinsight.org/tipitaka/an/an10/an10.177.than.html" rel="nofollow noreferrer">AN 10.177</a> could be what you're looking for, in addition to <a href="https://www.accesstoinsight.org/tipitaka/kn/pv/pv.1.05.than.html" rel="nofollow noreferrer">Tirokudda Kanda</a>.</p>

<p>From <a href="https://www.accesstoinsight.org/tipitaka/an/an10/an10.177.than.html" rel="nofollow noreferrer">AN 10.177</a>:</p>

<blockquote>
  <p>Then Janussonin the brahman went to the Blessed One and, on arrival,
  exchanged courteous greetings with him. After an exchange of friendly
  greetings &amp; courtesies, he sat to one side. As he was sitting there,
  he said to the Blessed One, "Master Gotama, you know that we brahmans
  give gifts, make offerings, [saying,] 'May this gift accrue to our
  dead relatives. May our dead relatives partake of this gift.' Now,
  Master Gotama, does that gift accrue to our dead relatives? Do our
  dead relatives partake of that gift?"</p>
  
  <p>"In possible places, brahman, it accrues to them, but not in
  impossible places."</p>
  
  <p>"And which, Master Gotama, are the possible places? Which are the
  impossible places?"</p>
  
  <p>"There is the case, brahman, where a certain person takes life, takes
  what is not given, engages in sensual misconduct, engages in false
  speech, engages in divisive speech, engages in abusive speech, engages
  in idle chatter, is covetous, bears ill will, and has wrong views.
  With the break-up of the body, after death, he reappears in hell. He
  lives there, he remains there, by means of whatever is the food of
  hell-beings. This is an impossible place for that gift to accrue to
  one staying there.</p>
  
  <p>"Then there is the case where a certain person takes life, takes what
  is not given, engages in sensual misconduct, engages in false speech,
  engages in divisive speech, engages in abusive speech, engages in idle
  chatter, is covetous, bears ill will, and has wrong views. With the
  break-up of the body, after death, he reappears in the animal womb. He
  lives there, he remains there, by means of whatever is the food of
  common animals. This, too, is an impossible place for that gift to
  accrue to one staying there.</p>
  
  <p>"Then there is the case where a certain person refrains from taking
  life, refrains from taking what is not given, refrains from sensual
  misconduct, refrains from false speech, refrains from divisive speech,
  refrains from abusive speech, refrains from idle chatter, is not
  covetous, bears no ill will, and has right views. With the break-up of
  the body, after death, he reappears in the company of human beings. He
  lives there, he remains there, by means of whatever is the food of
  human beings. This, too, is an impossible place for that gift to
  accrue to one staying there.</p>
  
  <p>"Then there is the case where a certain person refrains from taking
  life, refrains from taking what is not given, refrains from sensual
  misconduct, refrains from false speech, refrains from divisive speech,
  refrains from abusive speech, refrains from idle chatter, is not
  covetous, bears no ill will, and has right views. With the break-up of
  the body, after death, he reappears in the company of the devas. He
  lives there, he remains there, by means of whatever is the food of
  devas. This, too, is an impossible place for that gift to accrue to
  one staying there.</p>
  
  <p>"Then there is the case where a certain person takes life, takes what
  is not given, engages in sensual misconduct, engages in false speech,
  engages in divisive speech, engages in abusive speech, engages in idle
  chatter, is covetous, bears ill will, and has wrong views. With the
  break-up of the body, after death, he reappears in the realms of the
  hungry shades. He lives there, he remains there, by means of whatever
  is the food of hungry shades. He lives there, he remains that, by
  means of whatever his friends or relatives give in dedication to him.
  This is the possible place for that gift to accrue to one staying
  there.</p>
  
  <p>"But, Master Gotama, if that dead relative does not reappear in that
  possible place, who partakes of that gift?"</p>
  
  <p>"Other dead relatives, brahman, who have reappeared in that possible
  place."</p>
  
  <p>"But, Master Gotama, if that dead relative does not reappear in that
  possible place, and other dead relatives have not reappeared in that
  possible place, then who partakes of that gift?"</p>
  
  <p>"It's impossible, brahman, it cannot be, that over this long time that
  possible place is devoid of one's dead relatives. But at any rate,
  the donor does not go without reward.</p>
  
  <p>"Does Master Gotama describe any preparation for the impossible
  places?"</p>
  
  <p>"Brahman, I do describe a preparation for the impossible places. There
  is the case where a certain person takes life, takes what is not
  given, engages in sensual misconduct, engages in false speech, engages
  in divisive speech, engages in abusive speech, engages in idle
  chatter, is covetous, bears ill will, and has wrong views. But he
  gives food, drink, cloth, vehicles, garlands, scents, creams, bed,
  lodging, &amp; lamps to brahmans &amp; contemplatives. With the break-up of
  the body, after death, he reappears in the company of elephants. There
  he receives food, drink, flowers, &amp; various ornaments. It's because he
  took life, took what is not given, engaged in sensual misconduct,
  engaged in false speech, engaged in divisive speech, engaged in
  abusive speech, engaged in idle chatter, was covetous, bore ill will,
  and had wrong views that he reappears in the company of elephants. But
  it's because he gave food, drink, cloth, vehicles, garlands, scents,
  creams, bed, lodging, &amp; lamps to brahmans &amp; contemplatives that he
  receives food, drink, flowers, &amp; various ornaments.</p>
  
  <p>"Then there is the case where a certain person takes life... has wrong
  views. But he gives food... lamps to brahmans &amp; contemplatives. With
  the break-up of the body, after death, he reappears in the company of
  horses... in the company of cattle... in the company of poultry. There
  he receives food, drink, flowers, &amp; various ornaments. It's
  because he took life... and had wrong views that he reappears in the
  company of poultry. But it's because he gave food, drink... &amp; lamps to
  brahmans &amp; contemplatives that he receives food, drink, flowers, &amp;
  various ornaments.</p>
  
  <p>"Then there is the case where a certain person refrains from taking
  life, refrains from taking what is not given, refrains from sensual
  misconduct, refrains from false speech, refrains from divisive speech,
  refrains from abusive speech, refrains from idle chatter, is not
  covetous, bears no ill will, and has right views. And he gives food,
  drink, cloth, vehicles, garlands, scents, creams, bed, lodging, &amp;
  lamps to brahmans &amp; contemplatives. With the break-up of the body,
  after death, he reappears in the company of human beings. There he
  experiences the five strings of human sensuality [delightful sights,
  sounds, smells, tastes, tactile sensations]. It's because he refrained
  from taking what is not given, refrained from sensual misconduct,
  refrained from false speech, refrained from divisive speech, refrained
  from abusive speech, refrained from idle chatter, was not covetous,
  bore no ill will, and had right views that he reappears in the company
  of human beings. And it's because he gave food, drink, cloth,
  vehicles, garlands, scents, creams, bed, lodging, &amp; lamps to brahmans
  &amp; contemplatives that he experiences the five strings of human
  sensuality.</p>
  
  <p>"Then there is the case where a certain person refrains from taking
  life... and has right views. And he gives food, drink, cloth,
  vehicles, garlands, scents, creams, bed, lodging, &amp; lamps to brahmans
  &amp; contemplatives. With the break-up of the body, after death, he
  reappears in the company of devas. There he experiences the five
  strings of divine sensuality [delightful sights, sounds, smells,
  tastes, tactile sensations]. It's because he refrained from taking
  what is not given... and had right views that he reappears in the
  company of devas. And it's because he gave food, drink, cloth,
  vehicles, garlands, scents, creams, bed, lodging, &amp; lamps to brahmans
  &amp; contemplatives that he experiences the five strings of divine
  sensuality. But at any rate, brahman, the donor does not go without
  reward."</p>
  
  <p>"It's amazing, Master Gotama, it's astounding, how it's enough to make
  one want to give a gift, enough to make one want to make an offering,
  where the donor does not go without reward."</p>
  
  <p>"That's the way it is, brahman. That's the way it is. The donor does
  not go without reward."</p>
  
  <p>"Magnificent, Master Gotama! Magnificent! Just as if he were to place
  upright what was overturned, to reveal what was hidden, to show the
  way to one who was lost, or to carry a lamp into the dark so that
  those with eyes could see forms, in the same way has Master Gotama —
  through many lines of reasoning — made the Dhamma clear. I go to
  Master Gotama for refuge, to the Dhamma, &amp; to the community of monks.
  May Master Gotama remember me as a lay follower who has gone to him
  for refuge, from this day forward, for life."</p>
</blockquote>
