Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a technical guide for performing the fire offering (homa) of the deity Cakrasaṃvara. The text functions as a prescriptive liturgy, guiding the practitioner through the physical and mental preparations necessary to attain an unsurpassed state. It begins by establishing a symbolic correspondence between ritual implements and spiritual states, such as the lotus as the hearth and the vajra as the ladle. The text then details the construction of hearths based on the specific intent of the ritual—whether for pacifying, enriching, or other activities—and specifies the necessary garments and divine pride the practitioner must maintain. The procedure involves complex visualizations of Heruka, the invocation of wisdom-beings, and the precise application of mantras during the offering of clarified butter. By committing to these rigorous physical arrangements and mental transformations, the practitioner aims to utilize the fire deity to consume obstacles and achieve specific tantric results, concluding with the formal dissolution of the ritual space.
Provenance
About this text
A ritual manual for the fire offering of the deity Cakrasaṃvara, the Śrīcakraśaṃvarahomopāyikā belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Kṛṣṇa Paṇḍita. It was translated into the Tibetan language by Dharmabhadra and the monk rig pa gzhon nu, appearing in the classical Tibetan period. This translation is preserved in the Tengyur, volume ཟ, where it extends over twelve pages under the title dpal bde mchog 'khor lo'i sbyin sreg gi cho ga. The work enacts a prescriptive liturgy for the homa, establishing symbolic correspondences between ritual implements and spiritual states—such as the lotus as the hearth and the vajra as the ladle—to burn the fuel of the aggregates through the fire of wisdom. It provides technical instructions on the construction of hearths tailored to specific intents, including pacifying and enriching activities, to facilitate the attainment of an unsurpassed state. A scholar or serious reader consults this text today to examine the precise application of mantras, the visualization of Heruka, and the rigorous physical and mental preparations required for the performance of this specific tantric fire offering.
Sanskrit title
Śrīcakraśaṃvarahomopāyikā
Indian author
Kṛṣṇa Paṇḍita
Tibetan translators
Dharmabhadra, zhu chen gyi lo tsa ba dge slong rig pa gzhon nu
Cite thisAnuvāda, “A Ritual of Fire Offerings of the Glorious Cakrasaṃvara” (Toh 1537), machine draft, 2026.https://naxiai.com/tibetan/works/toh1537
Summary & commentary
Significance
The work is significant as it demonstrates the integration of Indian homa traditions with the specific iconography and deity yoga of the Cakrasaṃvara tantra. For the modern reader, it illustrates the high degree of precision required in Vajrayāna ritual technology, where physical substances and mantras are viewed as interdependent tools for spiritual transformation.
Structure
Passages
Section
Description
1-5
Preparations and Symbolic Correspondences
Definitions of ritual implements, the construction of hearths based on the intended activity, and the practitioner's required attire and mental state.
6-9
Visualization and Invocation
The visualization of Heruka and the fire deity, the summoning of auxiliary spirits, and the initial invitation rituals using mantras.
10-15
The Offering Process
Detailed instructions on the consecration of butter, the physical handling of the ladle, the recitation of specific mantras, and the quantitative requirements for the offerings.
16
Conclusion and Dissolution
The final recitation of the hundred-syllable mantra and the ritual removal and purification of the directional daggers and arrows.
Themes
Ritual Precision and Technicality (4, 11, 14)
Deity Yoga and Visualization (5, 6, 13)
Mantra and Sound Efficacy (9, 10, 12, 15)
Symbolic Transformation of Matter (2, 8, 12)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Ritual of Fire Offerings of the Glorious Cakrasaṃvara·
In the language of India: Śrīcakrasaṃvara-homopāyika. In the language of Tibet: dPal bde mchog ’khor lo’i sbyin sreg gi cho ga (The Ritual of the Homa of the Glorious Cakrasaṃvara). Homage to the Blessed One, the Glorious Vajraḍāka.
He who bears a body blue, yellow, red, and emerald green, with three eyes, possessing the four faces of the great powerful ones and the directions, with the red eyes of insight. With two hands he holds the skin of the vighnas, and in the other two he holds the vajra and bell. Holding the other eight hand-symbols, may the Supreme Bliss protect us.
First, for the sake of benefiting sentient beings, I shall explain the stages of the homa according to the Yoginītantra of Cakrasaṃvara. At the time of accomplishing the maṇḍala, one should satisfy [the deities] with homa. Accomplishment does not occur without reciting the secret mantras, and the fruit is not produced without performing homa. In order to thoroughly accomplish all activities, one should undertake the homa rites. Without the rites of homa, accomplishments will not arise. Therefore, the mantrin should diligently perform the homa rites here.
The homas are asserted to be threefold: the unsurpassed, the inner, and the outer. Others assert four homas, such as the pacifying and so forth. Among those, the unsurpassed shall be explained first: the nature of the mind, free from conceptualization, is the hearth. In the center of the fire of total isolation, one should offer as oblations the fuel of the five aggregates, such as form, and all mental factors without exception. The elements such as form...
It is well known as the sacrificial fuel (samidh). The lotus is explained as the hearth. The vajra is renowned as the offering ladle (sruc). By constantly performing the burnt offering (homa) of the seed-syllables, the unsurpassed state will be attained. Through the application of the unsurpassed, the fuel of the aggregates and so forth is burned. Since the fire of wisdom (jñāna) is thereby produced, the external burning is the realization of selflessness. As explained by Jñānapāda, the outer sequence of the homa ritual consists of the mind and mental factors; the fuel of the aggregates and so forth is burned, and the blazing of wisdom is held to be unsurpassed. Whatever is conceived by the mind is held to be the external homa. The burning of the fuel of the aggregates in the fire of wisdom is the unsurpassed [inner homa].
Furthermore, the inner [homa] shall be explained: in order to pacify the hail of afflictions (kleśa) and to increase meditative absorption (samādhi), one should perform it with the mind according to the yoga of one's own deity. To be liberated from the karma of birth and for the sake of perfectly increasing the lifespan, the performance of whatever burnt offerings are desired is explained as the inner homa. Just as there is a sequence of four times, the four types of homa are also fully explained: pacifying (śāntika), enriching (pauṣṭika), magnetizing (vaśya), and wrathful (abhicāruka). Pacifying is for the destruction of misdeeds; enriching is for the complete gathering of merit. Magnetizing occurs for the sake of cultivating passion; wrathful action is for the exhaustion of conceptualization (kalpa).
Then, the outer [homa] shall be explained: since the rituals of homa are explained according to the specific tantras by various masters, this [text] relies upon the Yoginī Tantras.
I shall briefly describe the pith instructions of Cakrasaṃvara. Regarding that, as for the hearths: "Sentient beings are infinite by way of their divisions; by way of the divisions of family, they become five; by way of the divisions of action, they become four. Thus are the hearths explained. For pacifying, it is circular and white; for enriching, it is the great lord [square] and yellow; for magnetizing, it is red and triangular; for wrathful rites, it is a half-moon." Starting from a measure of one cubit up to sixteen cubits, having dug to half of that, it should be made according to its own measure. For a hearth of about one cubit, leaving four finger-widths [for the base], the rim is raised by four finger-widths. Having dug half a cubit, one should look at all [larger hearths] in the same way and make them all with their own respective rims. Inside the hearth, one should draw a vajra and a copper knife. In the four directions, one should draw khaṭvāṅgas and the hand symbols of the Tathāgatas. On the rim, upon lotuses, is a garland of copper knives. Outside the hearth, on the four corners, one should lay out the lines of the maṇḍala with four doors. Having blessed the three wheels, one should view this just like the hand symbols of the maṇḍala of the three wheels, including the four doors and the eight charnel grounds. At the eastern door and so forth, one should mark them with the iron hook and so on. On the outer maṇḍala are: a lotus, a forest creeper, a garland, a water-pot, a deer skin, a trident, a half-moon, a victory banner, a mass of matted hair, an eye, a wheel, a conch, a staff, a sword, a shield, and a spear.
Having fashioned five bells, banners, peacock feathers, and goats for each, one should draw them upon the ledges in the eastern direction. Once all the hearths have been prepared in that manner, one should construct the rims in accordance with the specific activity. For pacifying, they should be marked with a vajra or a wheel; for enriching, with a jewel; for magnetizing, with a lotus; and for wrathful activities, with a trident. Thus, the rims should be marked with their respective symbols in accordance with the activity. It is taught that pacifying is to be done in the east, enriching in the south, magnetizing in the west, and killing in the north. Just as it accords with the activity, one should draw it completely with colored powders, or flowers may also be used; the hearths should be prepared in that way. Regarding the sacrificial wood, fuel, substances, and so forth, as well as the characteristics and signs of the fire, since these have been explained extensively elsewhere, I shall not proclaim them here. I shall explain, in brief and as much as I am able, the stages of the single quintessential instructions renowned in the Yoga Tantras. Then, the Vajra Master, having bathed his body and perfumed it with fragrant scents, should anoint his body with a mixture of saffron, sandalwood, and ashes, and don the ornaments as previously described. Wearing a tiger skin and adorned with the five mudrās, and possessing ornaments of human bone, he should constantly act for the benefit of sentient beings. Regarding the explanation of the manner of turning away external [obstacles]: for activities such as pacifying, one should know the mind to be peaceful. Like a great ocean scorched by the sun...
Cold within like snow, yet hot without; in this manner, protect beings through the wrathful form of the Great Compassionate One. One should don specific garments in accordance with such actions. This is the activity of the practitioner.
Then, generating the divine pride of one’s own deity, one should assume a form consistent with the previously explained actions. One should utter the secret mantras of the four faces and the body, speech, and mind, as well as the clarifying syllables rakṣa rakṣa, and the three hūṃ and phaṭ. From that secret mantra, wrathful deities and others are emanated; having incinerated the entire host of obstructors (vighna), one should visualize the ashes and the obstructors being burned and scattered in the ten directions. Likewise, one should also perform the postures such as the right leg extended.
In that way, having cleared the vicinity of the hearth of obstructors by means of ritual daggers (kīla), the vajra net, the fence, and so forth, one should understand how to consecrate the hearth. One should generate the hearth from the syllable hūṃ or any syllable of one’s own deity’s assembly that is consistent with the action. In its center, at the navel, one should meditate on a triangle formed from the complete transformation of the blazing syllable repha. At its three corners, one should generate the seed syllables of the three realms—the desire, form, and formless realms, as well as the subterranean, terrestrial, and celestial spheres—upon a lotus, a wheel, and a vajra, using the three syllables oṃ āḥ hūṃ. Then, one beholds the blazing repha in the center, which has completely transformed.
From the complete transformation of the three syllables of the signs and the syllable raṃ, in the center of a blazing [fire], there is a water maṇḍala. Upon it, the glorious Heruka, the lord of the three realms, is emanated. For the purpose of pacifying, one should meditate on the fire of pāpaka, which has the form of a pacifier: white in color, with one face, four arms, and three eyes, and wearing a crown of matted hair. His two right hands hold a staff and the mudrā of fearlessness; his left hands hold a rosary and a water-pot. He wears white ornaments and garments, and carries a sacred thread. A stream of white amṛta flows from his entire body. One should meditate on a ḍākinī residing in his matted hair.
Likewise, for the rite of enrichment, the specific difference is that he is yellow in color, adorned with yellow garments and ornaments, and resides upon a maṇḍala of the great powerful one (maheśvara). He bestows the supreme [attainment] upon all sentient beings with the fire of wisdom, and brings strength, complexion, and glory to perfection. One should meditate on a lāmā as his crown ornament.
Furthermore, for the rites of magnetizing and summoning, he is the fire of desire, red in color, and resides upon a maṇḍala of fire. He is adorned with red garments and has Khaṇḍarohā residing in his crown. Specifically, his right and left hands hold a hook and a noose; the rest is as before. For the rite of slaying, he resides upon a maṇḍala of wind, is black in color, and has terrifying, round eyes. Born from the seed-syllable hūṃ, he is adorned with black garments and ornaments and a garland of human bones. His hair is blazing upward like a devouring fire, and he has Rūpiṇī as his crown ornament.
In the right hand, he holds a sword; from the great, blazing black Bhairava, vultures, crows, and so forth are summoned, filling the sky. One should meditate that whatever is to be done is devoured by them. By means of the fire of the wind, one should perform the activities of killing and so forth. This is the characteristic of the fire deity.
Regarding that, for pacification, one should use fire produced from milky trees, or a perpetual fire, or the fire of a Brahmin or an ordinary person. For enrichment, one should use fire produced from the homes of kings, ministers, hermits, or the kṣatriya caste. For magnetizing, one should use fire produced from the homes of courtesans or the vaiśya caste. For summoning, one should use fire produced from dancers, musicians, or a fire carried on the road. For killing, one should use fire produced from stone or fire from the home of an outcaste. All of these should also be combined with charnel ground fire and charnel ground charcoal. This is the characteristic of the fire.
Then, as for the two arghya vessels: they should be unbroken, beautiful, and pleasing. They should be filled with liquor or prepared liquor, along with flowers. Into both of them, one should pour the five nectars (amṛta). The first [mantra] is the seven-syllable one alone; the second is the King Sumbharāja. One [vessel] is for one hundred and eight [recitations], and the second is for a quarter [of that]. Having properly placed them in their positions, one should cover them with cloth and make offerings. This is the ritual for the arghya vessels.
All the implements for the homa should be arranged to one's right. The vajra and the bell, as well as the arghya vessels, should be placed to the left.
The pouring ladle and the filling ladle, and the clarified butter, should be placed in front. Having purified all of them, they should be set down; this is the arrangement of the substances. Then, having taken fire from outside, one should take kuśa grass with the secret mantra of the King Sumbharāja and purify it three times with its water. Having cleansed it with dry, clean grass and mixed it with the five nectars (amṛta), one places it in the hearth. With this secret mantra: Oṃ heruka mahāvajra jvala jvala hūṃ hūṃ, one fans it with a bellows and kindles the fire in the hearth. In the center of that, one visualizes the fire of the commitment being (samayasattva) in the form previously explained. One then invites the fire of the wisdom being (jñānasattva) with this mudrā and mantra. Making the right hand in the gesture of fearlessness, one invites it by the method of bending the thumb to the joint of the ring finger. Ehyehi mahābhūta deva ṛṣi ḍrīja sattama gṛhītvā | āhuti mahārāsmiṃ sannihito bhava | Oṃ heruka mahāvajra pāvaka agnaye mama śāntiṃ kuru svāhā. This is for pacification. Oṃ heruka mahāvajra mahendra agnaye mama puṣṭiṃ kuru bauṣaṭ. This is for enrichment. Oṃ heruka mahāvajra kāma agnaye mama amukaṃ vaśaṃ kuru hoḥ. This is for magnetizing. Oṃ heruka mahāvajra krodha agnaye jahi krodhāya hūṃ | amukaṃ māraya hūṃ phaṭ. This is for wrathful activity. Once the fire deity has arrived, one performs the sprinkling and touching, and having summoned him, he is made to enter the commitment fire. Then, taking the vessel for the offering water, one mixes it with the five nectars and offers the water for the feet from the heart.
Oṃ heruka mahāvajra pravarasatkāraṃ pratīccha svāhā. Then, with both hands, offer this argha three times: ima mahā māmaya tattam gṛhṇa siddhim me prayaccha svāhā. This is the ritual of invitation.
Then, the three cakras should be consecrated with Oṃ Āḥ Hūṃ at the head, throat, and heart. Then, the six limbs should be arranged. Then, one should mentally confer the empowerment through Vajrasattvī and the others, and perfectly worship with the eight goddesses such as Lāsyā. Bind [the deity] with silk streamers, garlands, and so forth, and don the armor.
Then, using the bathing requisites such as a mirror and medicinal substances, ring the bell, and while burning incense and the previous substances, recite the hundred-syllable mantra and perform the bath. The hundred-syllable mantra is as follows: Oṃ heruka vajrasamaya manupālaya... and so forth.
Then, confer the empowerment with five vases empowered by the secret mantras of the four ḍākinīs and the twenty-two-syllable secret mantra. For pacifying, visualize Vairocana in the form of a ḍākinī as the crown ornament. For enriching, visualize Ratnasambhava in the manner of Lāmā as the crown ornament. For magnetizing, visualize Amitābha in the manner of Khaṇḍarohā as the crown ornament. For slaying, visualize Amoghasiddhi in the manner of Rūpiṇī as the crown ornament.
Place the seed syllable of one's own lord upon the face of the fire deity and at the mouths of the pouring and filling ladles. Then: Oṃ ḍākinī jina jik svāhā.
With this, one should consecrate the butter. Likewise, for the rite of enrichment, one should apply the mantras of Lāmā, Ratnasambhava, and so forth. Once the fire is known to be blazing, first offer three ladlefuls of the pouring-vessel together with this mantra: OṂ HERUKA JVALA JVALA HŪṂ. Then, having ascertained from the blazing of the fire, its color, its sound, and so forth, that there are no obstructing spirits (vighna), one should spread kuśa grass from the four directions in order to bind all obstructors.
OṂ IME KUŚA ŚUBHA DĪMBAPUTRA BRAHMĀVĀVITRINA RATNATRAYA RAHA HRĪD PṚTHVĪJĀTAGARBHA AVIGHNĀṂ MAMA ŚĀNTIṂ KURVANTU SVĀHĀ.
Following this sequence, one should extract [the kuśa] together with its roots; those that are green and possess the proper characteristics are to be used for the rites of pacification and enrichment. For the others, they should be cut evenly. The sequence for the fire is: from the front of the east, from the front of the south for the south, from the front of the west for the west, and from the front of the north for the north.
In the direction of the fire hearth, one should consecrate the vessel for the offering water (arghya) with the mantra of the Four-Faced One and perform the purification (saṃskāra). Then, using either the mantra of the Four-Faced One or the secret mantra of Khaṇḍarohā, one should empower the arrows and the colored threads. By planting four arrows in the cardinal and intermediate directions and completely encircling them with threads of five colors, the vajra-binding is accomplished. This is the ritual for spreading the kuśa grass and so forth.
Then, in accordance with the activity of the fire, one should visualize in front of oneself either a silver vessel or a lotus vessel as appropriate. Having offered the water for the feet and the water for sprinkling, one offers the ladlefuls.
The sequence for this is as follows: place both hands between the knees. With the right hand in a vajra-fist, take the pouring ladle and hold the thumb and little finger firmly, placing the remaining fingers upon the handle. Offer seven, three, or one ladlefuls completely filled with clarified butter into the mouth of the fire deity using the fire deity’s mantra: Oṃ heruka agnaye amukasya śāntiṃ kuru svāhā. This should be applied to all [substances] in the same way.
Next, the sequence of the burnt offerings (homa) should be observed: first, offer the ladlefuls. Then, the firewood is offered into the maṇḍala of light. The clarified butter is offered into the mouth. Then, sesame, cooked rice, and yogurt are offered into the hands. Then, kuśa grass and sprouts of dūrvā are offered upon the crown of the head. Then, barley, wheat, rice, and mung beans are offered into the mouth. Likewise, the substances to be melted and so forth are offered in the same manner. The fragrance is offered at the heart. The flowers are offered upon the head. The incense is offered into the blazing light. The water for the feet is offered at the feet. The drinking water and the sprinkling water are offered into the hands. The lamp is placed in front; these are the sequences.
Then, in order to burn away misdeeds, first perform the sesame burnt offering: Oṃ sarvapāpaṃ dahana vajrāya svāhā. Then, all substances should be offered with a single secret mantra: Oṃ vajra anala mahābhūta jvālāya sarvapāpaṃ bhasmīkuru sarvavighnān hūṃ phaṭ amukasya śāntiṃ kuru svāhā. Alternatively: Oṃ herukāya vidmahe mahāvaiśvārajāya dhīmahi tanno mahi svāhā.
Vīraprajodaya
YA HŪṂ AMUKASYA ŚĀNTIṂ KURU SVĀHĀ. Alternatively, the specific or general mantras explained in other tantras are also suitable. OṂ VAJRAYĀJÑĀYA SVĀHĀ. This is for the sacrificial wood (samidh). OṂ AGNAYE SVĀHĀ. This is for the clarified butter (ghṛta). OṂ SARVAPĀPAṂ DAHANA VAJRĀYA [insert name] PĀPAṂ DAHA SVĀHĀ. This is for sesame and white mustard seeds. OṂ SARVASAMPADE SVĀHĀ. This is for curd and food. OṂ APRATIHATAVAJRĀYA SVĀHĀ. This is for kuśa grass. OṂ VAJRAĀYUṢE SVĀHĀ. This is for dūrvā sprouts. OṂ MAHĀVEGĀYA SVĀHĀ. This is for barley. OṂ VAJRAGHASMARE SVĀHĀ. This is for wheat. OṂ VAJRAVIJĀYA SVĀHĀ. This is for grain. OṂ MAHĀBALĀYA SVĀHĀ. This is for masha beans. OṂ VAJRAPUṢṬAYE SVĀHĀ. This is for unhusked rice. OṂ MAHĀŚRĪVĀYAVYE SVĀHĀ. This is for walnuts, pomegranates, nutmeg, and so forth. The remaining substances to be melted should be offered in the homa with their respective fire mantras. For the remaining items such as branches of the udumbara tree, one should perform the homa in the sequence beginning with OṂ, followed by their respective names, and ending with SVĀHĀ. All substances should be mixed with the five nectars (pañcāmṛta) before offering them in the homa. Then, one should perform the sprinkling of water (prokṣaṇa) and the cleansing (avasiñcana) for the fire. Having invited the wisdom fire (jñānāgni), one summons it from the sky, exhorted by the light rays of the syllable HŪṂ from the heart. One should then offer the ornaments, garments, and so forth, as described for the activities of the supramundane wisdom fire that pervades the four directions without exception.
Having seen the form of the glorious Heruka, abiding with the colors and hand-attributes as previously described, one should invite the wisdom-being (jñānasattva) by means of the light rays of the seed-syllable in his heart and one’s own samaya-mudrā. Binding the embracing mudrā, recite: oṃ śrī vajra heruka ehyehi bhagavān iha bhaktyā samayena ca pañcāmṛta arghaṃ saṃpratīccha svapāḍyā ca hānaṃ prasiddhi me. Looking toward the right side of the hearth, recite: oṃ śrī vajra he heruka hūṃ hūṃ phaṭ ḍākinī jvalasambhara svāhā. One should then perfectly worship with the foot-washing water, the offering water, the sprinkling water, the divine food, and the lāsye [dance] and so forth. One should praise with the eight-line root mantra. Binding with the vajra, one should summon, cause to enter, bind, and bring under control by means of the hook, the noose, the chain, and the bell. Recite: dṛśya jaḥ hūṃ vaṃ hoḥ samaya stvaṃ samayo hoḥ. By this, one should cause the essence of all to enter the mouth of the fire-samaya-being. Then, as before, having performed the ablution upon a mirror, bestow the five empowerments, and bind the silk streamers and garlands. One should see the nature of the sixty-two deities of the entire maṇḍala within the seed-syllable of one’s own dharma in the center of the sign of the wisdom-being in one’s own heart. Having offered the offering water, purify all the homa materials as before, and then take up the pouring ladle.
Offer as many full and pouring ladles as you are able into the mouth of the fire deity. Likewise, burn [the offerings] with the pouring ladle a thousand, or one hundred and eight, or half, or even a quarter. Then, offer three full and pouring ladles; in this manner, perform the tenth homa for the entire maṇḍala without exception. For all of them, offer the full and pouring ladles, incense, the sound of the bell, and recite the hundred-syllable mantra three or one time, and then offer flowers and so forth. Perform the homa with all the remaining materials for the homa as before. At the end, append the secret mantra of the Sustainer of Melody, or the seven-syllable mantra, or any of the secret mantras of the near-essence of Vajravārāhī, such as: śāntiṃ kuru svāhā. At the end of the rite of enrichment, append puṣṭiṃ kuru vaṣaṭ; at the end of the rite of power, hoḥ; and at the end of the rite of slaying, phaṭ. Furthermore, whatever arises from fragrant substances, perform the homa for the sake of providing food and so forth for oneself. Having thus performed the homa for one's desired aim, perform the homa with the substances explained in the tantra for the sake of the accomplishments (siddhi).
"By making a triangular maṇḍala with the flesh of a cow, the flesh of a horse, the flesh of a dog, and the flesh of a domestic fowl, even a Buddha will certainly be destroyed. With the secret mantra of the irreversible garland, perform the activities such as pacifying and so forth. With the two mantras of Vajravārāhī, the activities such as summoning are performed." Then, at the conclusion of performing the homa as desired, [recite]: oṃ hrīḥ ha ha hūṃ hūṃ phaṭ.
Recite this near-heart mantra three, seven, or twenty-one times while offering clarified butter into the fire. Present the water for the face, the water for the feet, the water for rinsing, and the sounds of the bell and music as before. At the conclusion of the ladle-offering, present verses of well-being, music, and auspicious prayers. Then, perform the praise and request the deity to grant the desired accomplishments and to grant forgiveness.
Form the vajra-binding mudrā and release it upward with "Oṃ heruka muḥ." Then recite: "Oṃ, you have accomplished all the welfare of sentient beings," and so forth. Next, offer a torma completely filled with fish, meat, alcohol, warm dough, and other substances, using the secret mantra "Oṃ kha kha khāhi."
From the center of the fire, request the wisdom-being to return to the dharmadhātu. Then, having offered the water for the face and so forth to the fire deity, perform the homa with the remaining materials of the homa. At the conclusion of the ladle-offering, hold the object of the rite and present the ladle-offering. Also perform the water for the face, the water for the feet, and the sprinkling of purification. Request the practitioner’s desired accomplishment, saying: "Oṃ agnaye yāhi yāhi svārthañca parārthañca sādhitaṃ gaccha havyabhuk."
From the mudrā of invitation, in the manner of extending the thumb outward, visualize the emanated fire in the form of a blazing mass and request it to depart. Possessing the divine pride of one’s own deity, offer the torma to the guardians of the directions.
The venerable one’s hundred-syllable mantra should also be recited seven times. With the words "Oṃ Vajra Kīli Kīlaya," the ritual daggers and arrows of the directions are to be removed. They should be washed with water for all activities mixed with milk, consecrated with the vidyā-mantra of Khaṇḍaroha, and then set aside. Then, having performed three circumambulations, one should engage in the seven [offerings] such as song and dance, and remain as comfortably as possible.
From the Śrī Saṃvarayoginī Tantra, by this extraction of the sequence of the fire offering (homa), may the yogi swiftly attain the accomplishments (siddhi) of constant joy. This concludes the Śrī Cakrasaṃvara Homa Ritual from the Śrī Heruka-nāma-tantra, composed by the great accomplished master Kṛṣṇapāda. It was translated, edited, and finalized by the Indian abbot Dharmashrībhadra and the chief editor-translator, the monk Rigpa Shönnu.