Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text outlines the procedural requirements for the Samantabhadra fire offering (homa), a complex tantric ceremony designed to purify sins and accumulate merit. The text functions as a technical manual, integrating the spatial arrangement of the hearth and the placement of deities with a rigorous sequence of somatic gestures (mudrās) and vocalizations (mantras). It commits the practitioner to a disciplined synthesis of visualization and physical action, requiring the binding of directions, the performance of self-consecration, and the offering of sesame oblations to incinerate negative karma. The ritual progresses from the preparatory establishment of a protective perimeter to the generation of bodhicitta and the final invocation of the deity. By prescribing specific timings for pacification, enrichment, and wrathful rites, the text ensures that the practitioner's internal meditative state aligns with the external ritual timing and the specific intent of the offering.
Provenance
About this text
A ritual manual for the fire offering known as Samantabhadra, the Samantabhadranāmahomopāyikā belongs to the Yoga Tantra Treatises. This classical Tibetan work is preserved in volume ཀུ of the Tengyur, where it extends over sixteen pages. The text enacts a complex tantric ceremony, providing technical instructions for the construction of the hearth and the spatial arrangement of deities, including the placement of Vajra-Hūṃkāra in the north and a lotus in the west. It prescribes the precise dimensions of the hearth's rims and the establishment of a supreme protection to remove sins and bestow merit. A scholar or serious reader consults this work today to examine the procedural requirements of the homa, specifically how the integration of visualization and physical architecture is used to gather accomplishments and purify the practitioner.
Cite thisAnuvāda, “A Fire Offering Ritual called “Samantabhadra”” (Toh 2527), machine draft, 2026.https://naxiai.com/tibetan/works/toh2527
Summary & commentary
Significance
The work is significant as a representative example of the Indo-Tibetan homa tradition, demonstrating the intersection of Vedic-style fire rituals with Vajrayana Buddhist deity yoga and mudrā practice. For the modern reader, it provides primary evidence of how tantric practitioners utilized the body as a ritual instrument to achieve spiritual purification and the liberation of sentient beings.
Structure
Passages
Section
Description
1-6
Preparations and Protection
Establishment of the ritual space, drawing the lotus, arranging offerings, and performing protective mudrās to defeat obstructors.
7-11
Offerings and Vows
Performance of prostrations, incense offerings, and the formal taking of samaya vows for the benefit of all sentient beings.
12-14
Invocation and Empowerment
Recitation of essence mantras to invite the deity and the use of the vajra for empowerment and meditation on the names of Vajrasattva.
15-18
The Fire Offering
The burning of sesame seeds to incinerate sins, the timing of different ritual types, and the visualization of oneself as a bodhisattva.
19-21
Praise and Conclusion
The song of vajra praise, the consumption of malevolent beings via the Vajrayakṣa, and a final dedicatory prayer.
Themes
Somatic Ritualism (4-6, 17)
Purification and Merit (3, 15, 21)
Bodhicitta and Altruism (8-11)
Ritual Timing and Efficacy (16)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Fire Offering Ritual called “Samantabhadra”·
In the language of India: Samantabhadra-nāma-homa-vidhi. In the language of Tibet: Kun tu bzang po zhes bya ba’i sbyin sreg gi cho ga (The Ritual of the Fire Offering known as Samantabhadra). Homage to the Blessed One, Lord of Speech.
Having prostrated to Vajra Hūṃkāra, who arises from the firm bodhicitta, I shall explain the reality of the fire offering, which gathers all accomplishments. Having first performed all the necessary preparations for the fire offering through the knowledge of reality, and having ensured the certainty of excellent companions and activities, one should then perform the fire offering.
In a temple, a town, a monastery, a village, or a city, the site should face east or north, and not south or west. The wise should proceed to a ground that is auspicious and where the Teacher previously dwelt; or else, one should begin wherever the mind finds joy.
Having purified the site of the maṇḍala, one should draw the supreme maṇḍala. It should have four corners and four doors, beautified by four archways, and be perfectly endowed with four lines. Adorned with silks and flower garlands, one should draw the outer lines of the maṇḍala in all the corners and at the junctions of the door-surrounds, embellished with vajras and jewels.
Entering the interior of that sequence, one should draw the fire offering hearth. It is proclaimed to be four-cornered on all sides and two cubits in measure. It should be one cubit in depth, surrounded by four rims. In the center, the uṣṇīṣa should be placed, and to its east, the alms bowl. In the southern direction is the jewel.
In the western direction, draw a lotus. In the north is Vajra-Hūṃkāra, who repels all malevolent beings. In all the intermediate directions, arrange the displayed secret offerings. Having thus determined the hearth, one should proceed to the rim. On the first [rim], the sixteen great beings are proclaimed. Its width is eight finger-widths, and its height is four finger-widths. As for the second rim, its width is also eight finger-widths, and its height is explained as eight finger-widths. With this in mind, I shall explain: starting from the eastern direction in sequence, there are the lotus, the tail of a forest animal, the rosary, the water flask, the ritual pitcher, the ajina skin mudrā, the trident, the half-moon, the matted hair, the eye, the great victory banner, and the beautiful, blissful great mudrā—these are to be placed in the southern direction. The conch, the wheel, the club, the sword, and likewise the shield, the boar, and the lion standing side by side—these are to be drawn in the western direction. The spear, the bell, the banner, the peacock, and likewise the goat, the domestic cock, and the youth intoxicated with vigor—these are to be drawn in the northern direction. As for the third rim, its width is eight finger-widths and its height is sixteen finger-widths. It should have door panels together with bolts. In its four directions, the doors should be made together with archways, surrounded by lattices, half-lattices, mirrors, banners, and so forth. What is explained as the fourth rim is situated like a perimeter; its width is twelve finger-widths.
Six finger-widths in height, adorned with a vajra garland, a blazing garland of shimmering light—this is the supreme protection, as the Vajra-Holder previously taught. It removes all sins, bestows merit and all purifying accomplishments, and is explained as being auspicious itself; this is proclaimed to be the hearth. Furthermore, regarding the excellent hearths explained by the one hundred and ten [verses], whatever is the general hearth exists in the manner of the specific ones. This is the definition of the hearth.
The definition of the darvi (ladle) and srava (spoon) is as follows: the handle of the darvi is sixteen finger-widths, measured by the length of a king’s hand, and four finger-widths in circumference. The darvi is two finger-widths deep and four finger-widths wide at the top, marked in the center with a five-pronged vajra. Below the handle, it is marked with a vajra and a jewel; this is the definition of the darvi. The definition of the srava is approximately one cubit in length, with a top resembling a lotus petal of two finger-widths, marked in the center with a five-pronged vajra; this is the definition of the srava.
Having exerted oneself in ritual bathing and purification, one should always enter the fire-offering hall. Then, in order to pacify obstructing spirits, one should recollect the King of Wrathful Deities. In that regard, the King of Wrathful Deities is as follows: having bound the mudra of the wrathful deity Tiriṇṭiri, [recite]: HŪṂ VAJRA ANALA HANA DAHA PACA MATHA BHAÑJA RAṆA HŪṂ PHAṬ. The mudra of the wrathful deity Tiriṇṭiri is as follows: having bound the vajra-fist internally, the two thumbs are held level.
One should press all the fingertips together; by this, all obstructors such as Māra and the like will be defeated. Then, one should bind the directions with this armor: the eastern direction is bound with the Vajroṣṇīṣa and the Vajrapāśa. Having formed two vajra fists, link the little fingers together, join the tips of the two index fingers, and turn the tips downward; placing this at the crown of the head is the uṣṇīṣa mudrā. Recite the mantra: OṂ HŪṂ BANDHA HŪṂ. Forming the Vajroṣṇīṣa itself into a circle is the Vajrapāśa mudrā; the mantra is HRĪḤ VAJRAPĀŚA HŪṂ. Then, the western direction is to be bound with the Vajrapatākā: having formed the vajra-binding gesture, place the two thumbs in the bodhisattva posture (vajraparyaṅka). Extending the two index fingers and the two little fingers is the Vajrapatākā mudrā; the mantra is OṂ VAJRAPATAṄKI PATAṄKINI RAṬ. Then, the northern, lower, upper, and intermediate directions are bound with the Vajrakāla: having formed the vajra-palms joined gesture, extend the two thumbs. Forming the two index fingers like fangs is the Vajrakāla mudrā; the mantra is HRĪḤ VAJRAKĀLIRUṬA MAṬ. Then, the southern direction is bound with the Vajraśikhara: having formed two vajra fists, place them at the top like a peak; this is the Vajraśikhara mudrā; the mantra is OṂ VAJRAŚIKHARE RUṬA MAṬ. Then, one should bind the obstructors with the mantra and mudrā of Vajralocanā and the Vajrajvālānalārka: having formed the vajra-binding gesture, [proceed as follows].
Extending the two thumbs and placing them level is the mudrā of Vajranetra. The mantra is: OṂ VAJRA-NAITRI BANDHA SARVA-VIGHNĀN. Binding the vajra-fist mudrā and extending the two thumbs is the mudrā of Vajratīriṇī. With this, one should perform the self-consecration starting from the crown of the head, then release it in the manner of a silk scarf and satisfy [the deity] with palms joined in equanimity.
Binding the two vajra-fists, place the left vajra-fist at the heart and position the right vajra-fist in the manner of a whirling motion; this is the mudrā of Vajrajvālānalārka. The Blessed One Vajrajvālānalārka pervades the burning, cooking, and reducing to ashes of all obstructors such as Māra. The mantra is: OṂ VAJRA-JVĀLĀNALĀRKA HŪṂ.
Binding the vajra-action mudrā and circling from the right, one binds the directions. Having performed the binding of the maṇḍala, if one constructs a vajra-fence above Vajra-Hūṃkāra, the binding of the maṇḍala is accomplished.
Then, the ground should be bound. Pointing the vajra-fist downward and placing it upon the earth, the ground becomes of the nature of vajra, and it becomes difficult for those of evil nature to enter. The mantra is: OṂ VAJRA-DR̥ḌHO ME BHĀVA RAKṢA SARVĀN SVĀHĀ. With this, the ground should be bound.
Then, the sky should be bound with the mudrā of Vajrayakṣa. The mudrā of Vajrayakṣa is the very same as the mudrā of Vajrakālī.
The mantra is: OṂ VAJRA YAKṢA HŪṂ. Then, one should bind the head with the eye mudrā of Vajrabhairava. Forming two vajra fists, rotate them in the manner of a circling firebrand and place the index fingers like hooks above the head; this is the eye mudrā of Vajrabhairava. The mantra is: OṂ HULU HULU HŪṂ PHAṬ. Then, one should form a vajra net with the vajra-binding gesture. The vajra-binding gesture is the mudrā of the vajra-binding. The mantra is: OṂ VAJRA BANDHA. Then, having become free from doubt, one should make offerings. Extending the vajra palms, one should prostrate with the entire body: OṂ SARVA TATHĀGATA PŪJOPASTHĀNĀYA ĀTMANĀṂ NIRYĀTAYĀMI | SARVA TATHĀGATA VAJRA SATVA ADHIṢṬHA SVĀMĀṂ. Then, remaining in that position, place the vajra palms at the heart and prostrate with the forehead: OṂ SARVA TATHĀGATA PŪJĀ ABHIṢEKĀYA ĀTMANĀṂ NIRYĀTAYĀMI | SARVA TATHĀGATA VAJRA RATNA ABHIṢIÑCA MĀṂ. Then, place the vajra palms on the crown of the head and prostrate with the mouth: OṂ SARVA TATHĀGATA PŪJĀ PRABARTANĀYA ĀTMANĀṂ NIRYĀTAYĀMI | SARVA TATHĀGATA VAJRA DHARMA PRABARTAYA MĀṂ. Then, likewise, lower the vajra palms from the crown and place them at the heart, prostrating with the head: OṂ SARVA TATHĀGATA PŪJĀ KARMAṆI ĀTMANĀṂ NIRYĀTAYĀMI | SARVA TATHĀGATA VAJRA KARMA KURU MĀṂ. By this, ten million offerings are made. Binding both hands in the vajra-binding gesture, place both knees on the ground.
Touching the crown of the head to the ground is the mudrā for prostration; the mantra is: oṃ sarvatathāgatakāyavākcittapādavandanaṃ karomi. Having bound the mudrā of incense, while recollecting the offerings of divine incense, recite this mantra: oṃ sarvatathāgatadhūpe pūjāmeghasamudraspharaṇasamaye hūṃ. Then, having bound the mudrā of flowers, emanate clouds of flowers grown on land and in water, and recite: oṃ sarvatathāgatapuṣpe pūjāmeghasamudraspharaṇasamaye hūṃ. Then, having bound the mudrā of lamps, offer the light of the sun: oṃ sarvatathāgatāloke pūjāmeghasamudraspharaṇasamaye hūṃ. Having bound the mudrā of unguents, offer clouds of incense such as that of the gods: oṃ sarvatathāgatagandhe pūjāmeghasamudraspharaṇasamaye hūṃ. Then, offer various kinds of precious jewels and so forth: oṃ sarvatathāgatavodhyāṅgaratnālaṃkārapūjāmeghasamudraspharaṇasamaye hūṃ. Then, offer all the pleasures of play: oṃ sarvatathāgatahāsyalāsyakrīḍaratīsaukhya-anuttarapūjāmeghasamudraspharaṇasamaye hūṃ. Then, offer the offerings of clothing: oṃ sarvatathāgatavodhyālaṃkāravastrapūjāmeghasamudraspharaṇasamaye hūṃ. Then, having bound the mudrā of meditative concentration, say, "May all sentient beings attain the four abodes of the Great Brahmā," and offer that.
OṂ SARVA-TATHĀGATA-CA-TUR-MAHĀ-BRAHMA-VIHĀRA-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Then, having bound the vajra-vaśitā mudrā and recited, "May all sentient beings abide in bodhicitta," one should offer it: OṂ SARVA-TATHĀGATA-BODHICITTA-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Recite, "May all sentient beings be endowed with the perfection of generosity," and offer it. OṂ SARVA-TATHĀGATA-VAJRODBHAVĀ-DĀNA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. The mudrā of the perfection of generosity is the mudrā of Vajralāsyā. Recite, "May all sentient beings be endowed with the perfection of ethical discipline," and offer it.
OṂ SARVA-TATHĀGATA-MAHĀ-BODDHY-ĀHARA-ŚĪLA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. The mudrā of the perfection of ethical discipline is the mudrā of Vajramālā. Recite, "May all sentient beings be endowed with the perfection of patience," and offer it: OṂ SARVA-TATHĀGATA-DHARMA-ABODHI-KṢĀNTI-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. The mudrā of the perfection of patience is the mudrā of Vajragītā. Recite, "May all sentient beings be endowed with the perfection of diligence that completely abandons saṃsāra," and offer it:
OṂ SARVA-TATHĀGATA-SANNĀRĀ-PĀRITYAṂ KĀVIRYA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. The mudrā of the perfection of diligence is the mudrā of Vajranartī. Recite: "May all sentient beings possess the four meditative concentrations and have their minds become peaceful." Then, offer my meditative concentration to all the buddhas: OṂ SARVA-TATHĀGATA-SAUKHYA-VIHĀRA-DHYĀNA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. The mudrā of the perfection of meditative concentration is the mudrā of Vajrapuṣpī. Recite: "May all sentient beings be endowed with the realization of the perfection of wisdom that is free from afflictions." Then, to make an offering to all the buddhas, bring that to mind: OṂ SARVA-TATHĀGATA-KLEŚACCHEDA-SAMANTA-PRAJÑĀ-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. The mudrā of the perfection of wisdom is the mudrā of Vajradhūpī. Visualize oneself as equal in extent to all world systems and bow down: OṂ SARVA-TATHĀGATA-KĀYA-NIRYĀTANA-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Visualize a tongue equal in extent to all world systems and make an offering of praise: OṂ SARVA-TATHĀGATA-VĀK-PRAVARTANA-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Gather all that merit and dedicate it for the benefit of all sentient beings.
Oṃ sarvatathāgatacittaniryātana-pūjā-megha-samudra-spharaṇa-samaye hūṃ. The twenty offerings are complete. Having thus performed the offerings, one should take the samaya and vows:
All Buddhas and Bodhisattvas, please attend to me! I, who am called [name], from this time forth until I reach the heart of enlightenment, shall generate the supreme, holy, and unsurpassed bodhicitta, just as the Protectors of the three times have firmly resolved upon enlightenment.
I shall firmly uphold the three types of ethical discipline of the Buddha-yoga vows: the discipline of moral restraint, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings.
I shall uphold the Three Jewels—the unsurpassed Buddha, Dharma, and Saṅgha—from this day forward, and shall never forsake them.
In the great and supreme Vajra family, I shall truly uphold the vajra, the bell, and the mudrā, and I shall also uphold the master.
In the great and supreme Ratna family, I shall practice the delightful samaya by bestowing the four types of generosity six times every day.
In the supreme and holy Padma family, which arises from great enlightenment, I shall uphold the sublime Dharma of the outer, inner, and secret vehicles.
In the great and supreme Karma family, I shall truly uphold all the vows and perform the activities of offering to the best of my ability.
The unsurpassed bodhicitta...
Having generated the sublime [mind], for the sake of sentient beings, I shall uphold the vows without exception. I shall ferry across those who have not crossed; I shall liberate those who are not liberated; I shall give breath to those who have not found breath; and I shall establish sentient beings in nirvāṇa. This is the ritual of the vows.
Then, the Vajra Master, having bound the mudrā of the supreme samaya according to the ritual and entered, should perform the descent by means of the sphoṭa mudrā. In that regard, the mudrā of the supreme samaya is as follows: with the two hands like the moon, the middle fingers are released, the thumbs and little fingers are raised individually, and the vajra of the Sattva is raised.
At the eastern gate, one should bind the vajra hook mudrā and recite this mantra: vajra-aṅkuśa jaḥ. At the southern gate, one should invoke with the vajra noose: vajra-pāśa hūṃ. At the western gate, one should recollect the vajra chain: vajra-sphoṭa vaṃ. At the northern gate, one should recite the vajra bell: vajra-āveśa aḥ. Recollecting the vajra descent, one should perform the circumambulation three times: oṃ vajra-vigā-krama hūṃ.
The essence mantra of Vajrasattvī is: samaya stvaṃ oṃ samaya hūṃ. With this essence mantra, one should always enter the fire-offering hall: oṃ samaya-praveśaya mi hūṃ. oṃ padma-sphoṭa-adhiṣṭha svā a. By joining this mantra with the binding of the Vajrasattvī mudrā, one should generate wisdom.
If one recites "A" one hundred times, [the deity] will descend. One should also recite the Mahāyānābhisamaya as much as desired. Having made the supplication, bind that mudrā at the heart and release it with this essence mantra:
Oṃ tiṣṭha vajra dṛḍho me bhava | sutoṣyo me bhava | śāśvato me bhava | anurakto me bhava | supoṣyo me bhava | hṛdayaṃ me adhiṣṭhāya sarvasiddhiṃ me prayaccha | sarvakarma suca me cittaṃ śreyaḥ kuru hūṃ ha ha ha ha hoḥ.
Then, one should cast that rosary into the hearth with this essence mantra: Oṃ pratīccha vajra hoḥ. Then, one should bind that rosary on one's own head with this essence mantra: Pratigṛhṇa svāmiṃ māṃ sattva mahābala. Then, one should remove one's own face veil with this essence mantra: Oṃ vajrasattva svayaṃ te dhyā cakṣū udghāṭayatu | avara udghāṭaya te sarvakṣo vajracakṣur anuttaraṃ me vajrapaśya. Then, one should empower oneself with the scented water from the vase blessed by the vajra with this essence mantra: Oṃ vajra abhiṣiñca. Then, one should empower oneself with the mudrās of the Buddhas, such as Vajradhātvīśvarī and the others. In that regard, their mudrās are as follows:
Interlacing the two thumbs,
Bending the tips of the index fingers,
Joining the middle fingers at the same joint—
This is explained as the Vajradhātvīśvarī [mudrā].
That same [mudrā], with the middle fingers made into a vajra,
And the two middle fingers made into a jewel,
[Is the Ratneśvarī mudrā]. The lotus [mudrā] is formed by the ring fingers, the little fingers, and the middle [fingers].
Fully extend the fingers of the hands. In that regard, their mantras are as follows: OṂ VAJRA DHĀTĪŚVARĪ HŪṂ; OṂ VAJRA VAJRĪṆĪ HŪṂ; OṂ RATNA VAJRĪṆĪ HŪṂ; OṂ DHARMA VAJRĪṆĪ HŪṂ; OṂ KARMA VAJRĪṆĪ HŪṂ. Then, having placed the vajra in one’s own hand, one should say: "Today the vajra empowerment of the Buddhas is conferred upon you. To fully accomplish all the Buddhas, take up this vajra!" OṂ VAJRA ADHIPATI TVAM ABHIṢIÑCĀMI TIṢṬHA VAJRA SAMAYA STVAṂ. Then, with this essence mantra, the vajra-name empowerment is conferred: OṂ VAJRASATTVA TVAM MAHĀBHISIÑCAMĀṂ VAJRA NAMA ABHIṢEKATA HE VAJRA NĀMA. Then, one should take up the vajra-vow of the siddhi of all the Tathāgatas: "This is all the Buddhas; it rests in the hand of Vajrasattva. You too must always hold it; it is the firm vow of Vajrapāṇi." OṂ SARVA TATHĀGATA SIDDHI VAJRA SAMAYA TIṢṬHA EṢA TVAM DHĀRAYĀMI VAJRASATTVA HI HI HI HI HŪṂ. One receives the instructions for the self-consecration and so forth exactly as they are. Having done so, one recites one’s own name and then performs the vajra-accomplishment. These are the explanations of what was previously spoken. Having formed the vajra-hook mudrā of the Vajrasattva Vajra Master, one should snap the fingers many times and summon all the Buddhas: JAḤ HŪṂ BAṂ HOḤ.
If this essence is recited twenty-one times, all the buddhas together with their sons and their retinues of maṇḍalas will arrive; what need is there to mention others? Then, while meditating on the great mudrā of Vajrasattva, one should recite the sublime one hundred and eight names once. Then, having performed the activities of the hook and so forth at all the gates, one should cause the samayas to enter by means of the mudrās of the supreme great activities. With the mudrās of the supreme samayas and the Sattvavajra and so forth, one should thus accomplish the great beings. Reciting "Jaḥ hūṃ baṃ hoḥ," one then invites and causes all the great beings, such as the buddhas, to enter. Having bound them, they come under one's power. Then, having pleased the great beings with secret offerings, one should make the request: "Please accomplish all purposes for the sake of all." Then, all the materials for the fire offering should be purified with the mantra of the vajra tip and placed to the right. Having placed the vessel for the drinking water to the left, one should offer three ladlefuls of the secret mantra, which is the essence of the wisdom of all the tathāgatas such as Vairocana: Oṃ vajra jvala agne pradīpta ākarṣaya sarva tathāgata mahāsamaya vajra hūṃ jaḥ. Then, one should perform the peaceful fire offering, meditating on the Blessed One Vairocana in the center of the hearth exactly as it is.
Having bound the mudrā of supreme enlightenment, one should offer sesame oblations. Having thoroughly kindled the fire with red sacrificial wood, one should enter into meditative equipoise as the Vajra Wrathful One. By burning sesame seeds, sins are incinerated; this should be done with the following mantra: OṂ SARVA PĀPAṂ DAHANA VAJRĀYA SVĀHĀ.
One who desires the prosperity of a household should meditate on the Blessed One Ratnasambhava in the center of the hearth and offer three ladlefuls of clarified butter. Having thoroughly kindled the fire with those very sacrificial woods, if one constantly burns grain, the household will undoubtedly flourish. This should be done with the following mantra: OṂ VAJRA PUṢṬĀYE SVĀHĀ.
Then, one who desires long life should visualize the Blessed One Amitāyus in the center of the hearth and offer three ladlefuls of clarified butter. Having also kindled the fire with red sacrificial woods, if the wise person constantly performs the fire offering with dūrvā grass sprouts and clarified butter, life will increase. This should be done with the following mantra: OṂ VAJRA ĀYUṢE SVĀHĀ.
Then, one who desires to protect oneself or others should meditate on the Blessed One Amoghasiddhi in the center of the hearth and offer three ladlefuls of sesame oil. Having thoroughly kindled the fire with those very sacrificial woods, if one performs the fire offering with kuśa branches and oil, protection is certain. This should be done with the following mantra: OṂ APRATIHATA VAJRĀYA SVĀHĀ.
Then, having visualized one’s own deity in the center of the hearth, [one should offer] sesame, rice, clarified butter, dūrvā grass, sesame oil, and...
One should offer kuśa sprouts and so forth, and offer the first and final ladlefuls of the oblation. Pacification rites are mostly performed at dusk; enrichment rites are performed in the forenoon; and rites of wrath are performed at midday. This is the summary for the practitioner. For pacification, the color is white; for enrichment, it appears yellow; for magnetizing, the color is red; and for wrath, it is blue and black. The signs of accomplishment for these are as follows: "Holding the vajra, hook, and nine arrows; the jewel, sun, and smiling victory banner; the lotus, sword, and wheel; and the activity, armor, and terrifying [implements]," and so forth. Having seen these signs, such as the durvā grass and the scents, one should offer the ladleful and perform the fire offering. The Blessed One, the Great Vajradhara, has said: "Once the deities of the fire offering have been satisfied, all activities will be accomplished." Therefore, even those without great capacity should perform the fire offering to the best of their ability. To explain for those without capacity: in the northeast of one's own house, one should dig a hearth four cubits in circumference or circular, about one cubit in size and one span in depth. In the center of the hearth, one should place a five-pronged vajra eight finger-widths in length and four finger-widths in height. On the sides of the hearth, at the four corners, one should mark them with vajras four finger-widths in height. Regarding the brief mudrā for this: "From the palms joined tightly, with all fingers interlaced, this is the Vajra-Palm mudrā of all the Tathāgatas."
The mudrās of the Great Vajradhara and others are also taught through the sequence of the samaya-mudrās. One should bind all mudrās with the vajra-binding. Having bound that very mudrā of the vajra-palms, the firm clenching is the vajra-clasp, which is released at the heart. Vajra bandha traṭ. Then, having bound all the mudrās, from the self-consecration onwards, one should perform the specific accomplishments such as the recollection and summoning of the vajra; one’s own body, speech, and mind will be summoned, entered, bound, and brought under control by the vajra. Then, having bound the vajra-descending mudrā, one should recite this essence: A. Joining the index fingers with the vajra-fists is the samaya-mudrā of the vajra-descending. Then, having entered and performed the self-consecration, through the specific accomplishments, one will abide in the state of a friend. Then, one should recollect the Great Samaya-Sattva and recite this essence: Samayasattva ahaṃ. By this, through the vajra-mudrās of the Vajrarāja and others, one becomes one with the Great Samaya-Sattva. This is the extensive ritual for all mudrās. Then, the extensive ritual for the common accomplishment is as follows: one should meditate on the Blessed One, the Great Samaya-Sattva himself, residing within one’s own body and seated upon all moon-maṇḍalas, as the embodiment of the Vajrarāja and others, by means of this essence: Samaya ahaṃ.
Then, one should visualize oneself as the bodhisattva of one’s own mudrā and consecrate it with this mantra: samayasattva adhiṣṭhasva māṃ. Then, visualizing one’s own deity in the center of the hearth as before, one should perform the fire offering according to the ritual. Having made offerings, one should request the deity to depart with this essence mantra: vajra muḥ. Then, the vajra-ratna mudrā arising from one’s own heart, abiding at the place of one’s own empowerment, should confer empowerment. Binding the garland of the two index fingers, one should likewise bind it with this essence mantra: oṃ vajraratna abhiṣiñca sarvamudrā maitrīḍhikuru varakapace na vaṃ. This is the mudrā of Ratnasattvī: from the ratna-vajra, the thumbs are made equal and the index fingers are bent and joined at the tips. Then, having untied the garland at the end of the armor, one should please [the deity] with palms joined in equality with this essence mantra: vajra tuṣya hoḥ. With this armor, one should release the mudrā, bind the empowerment, and please [the deity]; or, by means of Vajrasattva, the vajra itself will be released. Then, having recited the secret offerings, the four secret offerings should be performed:
With the manner of the vajra’s pride,
One should be tormented by the movement of intention.
Binding the garland and emerging from the mouth,
The vajra dance is the circling.
By the application of the vajra fists,
One should likewise offer incense and so forth.
Pouring downward and scattering upward,
Circling and likewise anointing.
vajra lāsye | vajra māle | vajra gīte | vajra nṛtye |
VAJRA DHŪPE, VAJRA PUṢPE, VAJRA ĀLOKE, VAJRA GANDHE. This is the song of vajra praise: OṂ VAJRA SATVA SU SAṂGRAHAṂ, VAJRA RATNA MANUTTARAṂ, VAJRA DHARMA GĀYANAṂ, VAJRA KARMA KAROTBHAVE. Having sung this song of vajra praise, one should perform all the offerings while dancing with the tips of the hands. As it is said: "Having bathed with great devotion and effort, one should always enter the fire-offering hall." If it is asked, "Was that not already explained?" it shall be stated: "This application of the bath of conceptual thought was taught by the Vajra Master; since it is merely conceptual thought, the mind should not engage in it. Therefore, the bath well-performed through mantra and mudrā shall be explained. While one is still engaged in conceptual thought, it is that by which obstacles do not enter." Thus spoke the Blessed One, the Great Vajradhara. Having bound the mudrā of the wrathful Tiriṇṭi and placed it at the heart, one should recite the secret mantra of the blazing body: OṂ KUPI KUPI KĀYA KUPI PRAJVALANI SVĀHĀ. Then, having donned the armor of the first syllables through this ritual, one should bind the two vajra fists, make a knot with the two index fingers at the heart and draw them back, then make a knot again at the heart. Likewise, having made a knot above the throat, a knot at the forehead, and a knot at the nape of the neck, one should release the ends from above the two ears to form the silk streamers, and rub them with the palms joined in equality. In that regard, the secret mantra is as follows:
Oṃ tuṃ. With the Vajrayakṣa, one should consume all malevolent beings and, having bound the mudrā of the fangs, recite the mantra. Hūṃ. Then, having recited the mantra of Amṛtakuṇḍalī, the mudrā of Amṛtakuṇḍalī is the mudrā of the vajra fangs. Then, with this mantra, one should sprinkle water three handfuls upward: Oṃ bhur jvala hūṃ svāhā. By means of this vidyā-mantra, one should divide [the water] into three parts: with the first, one should perform the purification of virtue; with the second, the purification of the body; and with the third, one should perform the ritual bathing and touching. If one sprinkles water on one’s own head with one’s own mantra and mudrā, the obstacles born of one’s own conceptual constructions will not arise. "There is no harm or sin to you from sentient beings; do not be afraid!"
Just as virtue arises from knowledge, so too do obstacles arise from one’s own mind. Having performed the ritual ablution, one should carry out all the procedures of the fire offering. Then, having bound the samaya mudrā, one should release it upward with this essence mantra:
Oṃ! You have accomplished all the welfare of beings. Having granted the siddhis as requested, please depart to the realm of the Buddhas. Vajrasattva muḥ.
Then, recollecting the great bodhicitta that is without beginning or end, one should remain as one pleases. Even by merely holding the name of Vajrasattva once, this is the supreme protection; it bestows the inexhaustible and eternal siddhi. This was taught so that the wise, like the king of swans, might realize it.
By whatever virtue has been accumulated through writing this ritual of the fire offering (homa) here, may the thorns of the three realms be extracted, and may I become one who possesses the realization of peace, who wears the crown of the five Victors, and who acts in equal measure for the sake of wandering beings. This concludes the fire offering ritual known as "Samantabhadra."
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.