So there you have it, according to the Sakya school, the Cakrasamvara Tantra (and the Tattvasamgraha) was not taught this time around by Śakyamuni Buddha."Bhavabhata and Bhavyakirit both hold that "This teacher (i.e. Śakyamuni) having attained buddhahood in the beginningless past taught the Cakrasamvara tantras, but later, after becoming the son of Śuddodana, did not teach it. Their reasoning holds that since Cakrasamvara is continually practiced by the heros and yoginis of the twenty four countries, even when eon forms and perished (the twenty four countries) do not form and perish so [the Cakrasamvara] does not disappear. Even though other dharmas may have also been taught in the beginning, since they are destroyed by the formation and perishing of the eon, since they disappear during the interval, they must be taught again by Śākyamuni.
The commentary on the root tantra by Indrabhuti II gives a citation:
"Having tamed the maras, which shows the manner of awakening,
having seen the strength of the activity of the Sugatas,
in the place called Mt. Dhanyakata
the source of the dharma that exhausts passion,
in the mandala circle the hero well taught
the great secret to a countless assembly
eight hundred million yoginis and more…" etc.
Guided by this, first, the Cakrasamvara tantra is taught without interruption in the Akaniṣṭa, the location of the buddhas (as opposed to the god realm Akaniṣṭa); in middle, having emanated on the peak of Sumeru, and later, having manifested the twelve deeds in Jambudvipa after turning the three wheels of Dhrma, for the benefit of fortunate disiples the Bhagavan entered into the samadhi of Śrī Cakarasamvara on the mountain of Śrī Dhanyakataka, emanated the mandala circle and taught the Cakrasamvara tantras to eight hundred million yoginis. Having also demonstrated the method of taming Rudra-Bhairava with his retinue, he [Indrabhuti II] holds that once again it was recited and taught by Śākyamuni
The Ḍākārṇava Tantra (one of the commentary tantras of Cakrasamvara) states:
In the kali yuga this will
be taught by countless bhagavans.
The tantra taught by Śākyasimha
carry one to the other shore of yoga.
The Commentary on the Ḍākārṇava tantra [by Padmavajra] states, "Again, in the kali yuga, three million, six hundred thousand major tantras were taught by Śākyasimha."
Therefore, after having first been explained by the heruka of the cause, the sambhogakāya, it explained that it was repeated again and taught.
The commentary by Master Vajra states, "During the Dvāparayuga, Rudra Maheśvara was tamed. Though it [the root tantra] was taught at that time, here, the one to tame, Iśvara also arose at the beginning of the Kaliyuga. After they were tamed by Heruka with his retinue, the tantra was taught as it was stated in the Ḍākārṇava tantra.
Now the reason for teaching [the root tantra] in the Kaliyuga is stated in The Vajrapātāla Tantra:
Time is divided into four ages
the tantra division is divided into four sections.
The four tantra divisions are taught intending disciples of the four ages. Also the reason the anuttarayoga is taught in Kaliyuga is that the disciples of that age are very afflicted, it is intended for those with coarse three poisons to take the path or root of awakening, as it is stated in the Herukābhyudaya Tantra:
Having been cared for by Śrī Heruka,
there will be success in the degenerate age.
Therefore, in terms of the [perfect] time, when it was time to tame Rudra with his retinue in Jambudvipa, inside the mandala emanated in Mt. Meru, Bhagavan along with his retinue were arranged in the mandala wheel. According the explanatory tantras, after Śrī Vajrapani offered a ganacakra, since he requested that the root tantra be explained, in the perfect place, the peak of Mt. Meru, the nature of the teacher's body, speech and mind, the result Heruka, Cakrasamvara, placed the tamed retinue, Rudra Bhairava with retinue into the mandala. And he taught the perfect Dhama the trio of extensive, medium and concise root tantras of Cakrasamvara to the deities of the five wheels, and moreover, the buddhas and bodhisattvas equal with the atoms in Mt. Meru, the fortune gods and humans, the retinue, the petitioner and the collator, Vārāhī, and so.
However, Vajrapani's [i.e. the tenth stage bodhisattva] Commentary on the Upper Section explains the petitioner for that mandala demonstrated above was Vajravārāhi and also she was the teacher of the Cakrasamvara tantras. Vajrapani's Commentary on the Upper Section states:
In this time of the five degenerations,
in order to attain the result of merit and wisdom,
Vārāhi made a supplication, and the one with the vajra
clarified this concise tantra.
And the Herukābhyudaya Tantra states:
After that, after all the heros stood
the hero Vajrapani and so on,
and made a request to the lady of the mandala.
Having called on the mother to intercede, it is explained that she was requested to teach the tantra.
Though it may be so that someone explains she taught the Vārāhī tantra, and Vajradhara is the petitioner, Buton Rinpoche explains there is no contradiction because of the vision of the individual person to be tamed.
Therefore, Bhavyakirti and so on’s explanation that this tantra was not repeated again by our teacher (Śakyamuni) as it was shown above and the citation from The Ḍākārṇava Tantra i.e. “In the kali yuga this will be taught by countless bhagavans” may seem to be in conflict but in reality they are not in conflict. The former positions intends that this teacher (Śakyamuni) did not again recite and teach the tantra after having performed the twelve deeds in Jambudvipa. The latter citation intends a time in the Kali Yuga prior to performing the twelve deeds. When it is explained that the tantra was taught after [Sakyamuni] performed the twelve deeds, though Śakyamuni himself taught many tantras of secret mantra to the uncommon disciples and the some like Guhyasamaja were by taught by other emanations of the powerful Muni, the Tattvasaṃgraha and the Cakrasamvara tantras were not taught at that time as it is explained by Loppon Sonam Tsemo, “Other than his general activities, he did not recite or teach later on. Having taught the Tattvasamgraha in the beginning, after completing that tantra he arrived in human lands....” and so on.
Likewise, "...he performed the deeds of arriving in Jambudvipa, etc., but he did not recite or teach the Śrī Cakrasamvara Tantra later on” is the position of master Bhavyakirti. Since his commentary on the root tantra starting from “The category of Dharma has a continuity of beginningless time, taught by the Bhagavan Śakyamuni in the past....” to the end of that citation “...like it is explained”, the position of Bhavyakirti is made our position. Having summarized the meaning of those, also the The Clear Ornament of The Three Modes states “...not including the Tattvasamgraha and Cakrasamvara”.