Cakrasaṃvara Tantra

The Cakrasaṃvara Tantra (Tibetan: འཁོར་ལོ་བདེ་མཆོག་, Wylie: 'khor lo bde mchog, THL: khor lo dé chok, khorlo demchok, The "Binding of the Wheels" Tantra, Chinese: 勝樂金剛) is an influential Buddhist Tantra. It is roughly dated to the late 8th or early 9th century by David B. Gray (with a terminus ante quem in the late tenth century). The full title in the Sanskrit manuscript used by Gray's translation is: Great King of Yoginī Tantras called the Śrī Cakrasaṃvara (Śrīcakrasaṃvara-nāma-mahayoginī-tantra-rāja). The text is also called the Discourse of Śrī Heruka (Śrīherukābhidhāna) and the Samvara Light (Laghusaṃvara).

"Cakrasaṃvara" may also refer to the main deity in this tantra as well as to a collection of texts or "cycle" associated with the root Cakrasaṃvara tantra. Tsunehiko Sugiki writes that this "Cakrasaṃvara cycle", "is one of the largest collections of Buddhist Yoginītantra literature from the early medieval South Asian world." As Gray notes, it seems to have been very popular in northern India "during the late tenth through late thirteenth centuries when the second transmission of Buddhism to Tibet took place."

According to the modern scholar and translator David B. Gray, "its study and practice is maintained by the Newar Buddhist community in the Kathmandu valley, as well as by many Tibetan Buddhists, not only in Tibet itself but in other regions influenced by Tibetan Buddhism, including Mongolia, Russia, China, and elsewhere, as Tibetan lamas have been living and teaching in diaspora."

In the Tibetan classification schema, this tantra is considered to be of the "mother" class of the Anuttarayoga (Unsurpassable yoga) class, also known as the Yoginītantras. These tantras were known for their sexual yogas. The text survives in several Sanskrit and Tibetan manuscripts. There are at least eleven surviving Sanskrit commentaries on the tantra and various Tibetan ones.

The Cakrasamvara mostly comprises rituals and yogic practices which produce mundane siddhis (accomplishments) – such as flight – as well as the supramundane siddhi of awakening. These are achieved through practices such as deity yoga (visualizing oneself as the deity) and the use of mantras.