The GuhyasamÃÂja Tantra (; ), TÃ Âhoku Catalogue No. (Toh) 442, also known as the TathÃÂgataguhyaka (Secrets of the Tathagata), is one of the most important scriptures of Tantric Buddhism, written in Sanskrit. In its fullest form, it consists of seventeen chapters, though a separate "explanatory tantra" (vyÃÂkhyÃÂtantra) known as the Later Tantra (; ), Toh 443, is sometimes considered to be its eighteenth chapter. Many scholars believe that the original core of the work consisted of the first twelve chapters, with chapters thirteen to seventeen being added later as explanatory material.
The GuhyasamÃÂja-tantra is not to be confused with the Mahayana sutra titled TathÃÂgataguhyaka Sà «tra.
In India, it was classified as a Yoga or MahÃÂyoga Tantra. In Tibet it is considered an Unexcelled Yoga Tantra (rnal âÂÂbyor bla med rgyud). It develops traditions found in earlier scriptures such as the Compendium of Reality (Sanskrit: Sarva-tathÃÂgata-tattva-saá¹Âgraha; De bzhin gshegs pa thams cad kyi de kho na nyid bsdus pa (Toh 479)) but is focused to a greater extent on the antinomian aspects characteristic of the later Buddhist Tantras. Naropa and Aryadeva considered the Compendium of Reality to be a root tantra in relation to the Guhyasamaja Tantra. The Guhyasamaja Tantra survives in Sanskrit manuscripts and in Tibetan and Chinese translation.
The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition, prescribes acting as a Saiva guru and initiating members into Shaiva Siddhanta scriptures and mandalas. Due to the text's radical methodology, both beautification and warning statues or paintings were created. The beautified one is Yab-Yum, and the warning one is Citipati.
As with most tantras, there are different traditions and transmissions. Perhaps the oldest surviving lineage is the JñÃÂnapada Tradition (ye shes zhabs lugs), which goes back to Buddhaà ÂrijñÃÂna (late 8th century). The most important historically is the ÃÂrya tradition (gsang 'dus 'phags lugs) which is based on commentaries attributed to NÃÂgÃÂrjuna, ÃÂryadeva, and Candrakërti. 'Gos Lotsawa Khug pa lhas btsas originated a transmission in Tibet, as did Marpa Lotsawa. The Sakya tradition received both transmissions. Tsongkhapa, founder of the Gelug tradition, considered the Esoteric Community to be the most important of the tantras and used the ÃÂrya tradition as a template for interpreting all the other tantric traditions.
There are two main commentarial traditions on the GuhyasamÃÂja Tantra, the ÃÂrya Tradition and the JñÃÂnapada tradition.
In the practice of the ÃÂrya Tradition, the central deity of the GuhyasamÃÂja is blue-black Aká¹£obhyavajra, a form of Aká¹£obhya, one of the five tathÃÂgathas (pañcatathÃÂgata), sometimes called the dhyÃÂni buddhas. Aká¹£obhyavajra holds a vajra and bell (ghanta) in his first two hands, and other hands hold the symbols of the four other tathÃÂgathas: wheel of Vairocana and lotus of AmitÃÂbha in his rights, and gem of Ratnasambhava and sword of Amoghasiddhi in his lefts. The maá¹Âá¸Âala consists of thirty-two deities in all.
In the JñÃÂnapada tradition, the central deity is yellow Mañjuvajra, a form of Maá¹Âjuà Ârë, with nineteen deities in the mandala. Mañjuvajra has three facesâÂÂthe right one is white and red one on the leftâÂÂand six arms. The three faces may represent the three main channels of the subtle body, the three stages of purification of the mind or the illusory body, light, and their union. Mañjuvajra holds in his hands a sword and a book, and two of his other hand a bow and arrow represent skillful means (upÃÂya).
In the context of the Guhyasamaja Tantra, the offering goddesses are a key component of the mandala, particularly in the ÃÂrya tradition, where they are associated with ritual offerings that symbolize the transformation of sensory experiences into spiritual practice. These goddesses are typically grouped into sets of four or eight, depending on the specific tradition or mandala configuration. Below, is a list of the four and eight offering goddesses as they appear in the Guhyasamaja Tantra.
The four offering goddesses are commonly associated with the primary sensory offerings in the Guhyasamaja mandala, particularly in the ÃÂrya tradition. They are:
In expanded mandalas, particularly in the ÃÂrya tradition, the Guhyasamaja Tantra includes eight offering goddesses, which incorporate the four listed above plus four additional goddesses associated with further sensory or ritual offerings.