Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text, titled Samāhoma-vidhi-nāma in Sanskrit and Ro bsreg pa’i cho ga in Tibetan, provides a prescriptive procedure for the cremation of practitioners who have maintained their samaya vows. Drawing its authority from the Vajrapañjara, the text outlines the necessary liturgical actions, including the placement of ritual implements such as the vajra, bell, and crown upon the deceased. The work functions as a technical manual designed to ensure the spiritual safety of the departed and the ritual purity of the process. It commits the practitioner to a precise execution of these steps, warning that failure to adhere to the specified method results in the spiritual transgression of destroying a caitya. By framing the corpse of a samaya-holder as a sacred object, the text transforms a funeral act into a formal meditative and protective rite.
Provenance
About this text
A ritual for the cremation of corpses, the Śmaśānavidhi belongs to the Non-dual Tantra collection. Attributed to the Indian author Mahāmati, the work was translated into classical Tibetan by Avadhūtipa and the monk Bari (dge slong ba ri lo tsa). The version presented here is preserved in volume ཏ of the Tengyur, where the text extends over two pages. Drawing authority from the Vajrapañjara, the work enacts a prescriptive procedure for the cremation of practitioners who have maintained their samaya vows. It details the necessary liturgical actions, such as the placement of the crown and the bestowal of the vajra and bell into the hands of the deceased, while emphasizing that the vase empowerment must be conferred following the Vajra Vow. A scholar or serious reader consults this text to understand the technical requirements of the rite, as the work warns that failure to adhere to these specific methods results in the spiritual transgression of destroying a caitya. By treating the remains of a samaya-holder as a sacred object, the ritual transforms the act of cremation into a formal protective rite.
The text is significant for illustrating the intersection of cremation practices and the concept of the sacred body in Vajrayana Buddhism. It highlights the belief that the physical remains of an advanced practitioner function as a caitya, thereby elevating the ritual from simple disposal to a high-stakes spiritual operation.
Structure
Passages
Section
Description
1
Introduction and Procedure
Provides the titles in Sanskrit and Tibetan and begins the ritual instructions regarding the placement of ritual objects.
2
Conclusion and Warning
Explains the meaning of ritual completion and warns of the karmic consequences of improper execution.
Themes
Ritual Precision (1-2)
Samaya and Sacredness of the Body (2)
Karmic Consequences (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Samāhoma-vidhi-nāma. In the language of Tibet: Ro bsreg pa’i cho ga zhes bya ba (The Ritual for Cremating Corpses). Homage to the Blessed One, Vajraḍāka.
This is taught in the Vajrapañjara:
"Bestow the vajra and bell into the hands;
Place the crown upon the head.
Having first performed the Vajra Vow,
The vase empowerment should be conferred.
The eyes and so forth, with delusion and the rest—
Place the three vajras in the three locations.
By offering the vajra hearth,
Begin the perfectly prepared [ritual] in equipoise.
When seven days have passed,
Collect the collection of bones.
Wash them with milk and fragrant water,
And fashion them into caityas."
Regarding this, first perform the ritual bath and bestow the crown, robes, and so forth. Draw the maṇḍala exactly as it is, and perform the maṇḍala accomplishment and so forth. Confer the water, crown, vajra, master, name, and vase empowerments. Generate [the deceased] in the form of the yidam deity, preceded by the entry of the wisdom being (jñānasattva). Perform the blessing of the eyes and so forth, and recite the mantra garland many times. Having performed the offerings, praises, and the tasting of amṛta, recite the mantra many times. In the fire hearth as it is, generate the fire god (Agni). Into his heart, [invite] Vajrasattva or the maṇḍala of the yidam deity. Request the wisdom being of the corpse to depart. Then, with intense conviction, visualize the samaya being (samayasattva) together with his retinue as being of one taste with the corpse.
This is the meaning of the phrase, "it has been perfectly prepared." If it is not done in this way, the fault of destroying a caitya will occur. This concludes the ritual for cremating the remains of those possessing the samaya, as taught in the Vajrapañjara.
Translated and edited by the Indian abbot, the master Avadhūtipa, and the Tibetan translator, the monk Bari. It is said to have been composed by Mahāmati. Regarding the weekly rites, one should perform ablutions every seven days. A disciple must not cremate their own preceptor. If no one else is available, one should visualize all the tathāgatas performing the cremation.
When performing ablutions on the bones, one should generate oneself as the yidam deity. Light radiates from one's heart, summoning the wisdom beings (jñānasattva) who are then absorbed into the bones. Again, light rays from the heart gaze into the sky at the assembly of goddesses; visualize that they hold vases and perform the ablution. Recite the mantra beginning with "Just as when he was born," and so forth, while performing the ablution. After conferring the empowerment, perform the ablution of the corpse. Generate it as the deity and absorb the wisdom beings. At that time, one should personally recite the explanatory verses. This should be done by a close disciple of the deceased. The bones should be washed with water from the vase three times each day for seven days, for a total of seven weeks. It is taught that one should recite the hundred-syllable mantra while performing these rites.