I never said Buddha authored a single text. Authorship is not the issue.
Yes, actually, it is what we have been discussing.
No. Authorship is writing. The Buddha never held a writing instrument, at least that's the tradition. He only spoke. Writing would have come later.
A lot of people like to play the association game here. It's quite Jungian, nay... Freudian, perhaps Gestaltian.
Just telling you how you sound. It is up to you what to do with it.
There's nothing like good old standard falsifiability: the ultimate Occam's Razor. If one cannot formulate a test of the falsifiability of one's theory, it's just metaphysical. This is quite liberating, because so much is just metaphysical.
I agree -- it is also liberating when one does not have to explain away all the hermeneutical difficulties of explaining how one guy in 460-407 +- BCE explained a whole bunch of teachings, 3/4's of which (and millions of words) were then concealed in some other dimension only to be revealed mystically some hundreds of years later.
Hermeneutics is bondage it seems. May I suggest Pornographics?
For example, supposedly the Buddha gave the Guhyasamaja initiation to the first Indrabhuti. He wrote the text down and taught it to everyone in his kingdom who achieved liberation. Then Oddiyāna basically disappeared. Then, sometime later, since a lake developed there, many nāgās were born in that lake. And eventually they moved to the shore and founded a city. At the same time, Vajrapani, who was safe guarding the tantra, taught it to these nāga people. Then a south Indian King, Visukalpa had a dream -- he travelled to Oddiyāna, who there met an old lady, who have him the initiation, and from this point then supposedly Vajrayāna started to spread in India starting in South India.
Sounds crazy. You don't honestly believe that shit do you? Crazy Indians and their magical thinking. I'm telling you, there's another reason why this is the story. Indians are basically no bullshit people. There is a secret symbolic meaning to all this that applies to the method of the tantra. This applies to all Indian mythology. You have to talk to a learned Brahmin to know these things. In the case of the tantras, perhaps some of these lineages are broken. For example, in Mahabharata or Ramayana, the characters and battles related to channels and chakras. And names relate to mantras.
According to Nyingma, a bunch of texts fell on a guys house -- he did not understand them, and took them to Kukuripa who sorted them out understood them, practiced them etc.
In other words, these are all legends. As for Cakrasamvara, it is as I said. Someone in Kagyu may have decided to adapt some other story -- but there is nothing in the Cakrasamvara literature itself to indicate that Sakyamuni had anything to do with it. Instead, Shri Heruka is regarded as a separate Nirmanakāya in the twenty four lands who is presently still active to this very day.
You have to take into account the oral heritage that accompanies the text. If you try to sort out dharma from texts, you will be lost forever.
And as someone who was trained in Sakya, I prefer the Sakya account -- a) Sambhogakāya is the author and source of all Vajrayāna teachings, when it says thus have I head, it means it was spoken by the Sambhogakāya and heard by Vajrapani, not by Ananda. B) "The single vajra word is heard differently by those of different capacity". This means a) we do not need to be worried about whether Sakyamuni had anything to with the tantras, or Mahāyāna, since Manjushri is the one who heard Mahayāna, according to this understanding b) it allows for the evolution of dharma according to the needs of people and their capacity.
You can say whatever you want, and no one can do anything about it. For me, the question is not whether it makes sense, but whether the account plays into a method of ultimate realization. In the case of Kagyu there is like a fractal picture of reality. Self-similar wheels within wheels, and mandalas within mandalas. By connecting to the teacher, you are connecting to the Buddha, who is Vajradhara, who is Shakyamuni. Thus, dissolving the masters into one's body has power; it's not just a nice sentiment. It has blessings with power to transform the mind in an instant. At the moment of recognizing Mahamudra, there is no separation between the student and Vajradhara or Shakyamuni, etc. Then, the tantra which is beyond time and within time converge upon one's mind with great force, and that force can be experienced personally beyond any shadow of a doubt. So one experiences the siddhis in the context of this lineage vision and not in another way. So one doesn't doubt that the lineage is Vajradhara, Shakyamuni, etc., etc. This is a huge part of Kagyu life.
Today my teacher called my wife just to see if she would pick up the phone. He was testing if we have good interdependence with the Buddha's enlightenment day today. Whether we would be available for dinner and puja tonight. He never mentioned he had some plan for today. This is how a Kagyu is. Everything has to be interdependent with Shakyamuni, not as a textual justification, but in actual daily practice. Shakyamuni is the cornerstone of a tried and true methodology. Even Chakrasamvara is not a huge focus. Various deities and such are useful and nice, but the real deity is the unbroken lineage of ultimate realization and the practices of the gurus of the lineage. For example, Drikung gurus will never say, "okay I'm finished," after teaching or practice. They will only say, "now rest." Then, they won't get up quickly, but slowly and gently. Then, they won't disturb the practice or teaching area for days. It's all about respect for them. This is how the blessing energy is preserved and kept fresh, by being super careful about samayas. It works.