Sakyaraksita was master of Hevajra, Samvara and Tara.

Though I have not located any Samvara sadhana there

is a text on tge Tirthas which could be based on Samvara

system. In addition there is a text on Vajravarahi closely

following the standard 37 deity Samvara mandala. That said

there is uncertainty whether the author was Subhakaragupta

or Sakyaraksita. I am of the opinion that the oldest sanskrit

manuscript is wrong and that Subhakaragupta is tge true author.

It should be noted that Taranatha lists Subhakaragupta as the

student of Abhayakaragupta and Sakyaraksita is further down the

lineage list though still likely late 12th to mid 13th century.

Vajrayogini: Her Visualizations, Rituals and Forms (2002 Elizabeth English)

page 11:

"...Sakyaraksita refers twice to Luyipada's work, commenting on Luyipada's method for

establishing the vajra ground

and knowledge circle, and referring to it for an in-depth treatment of Vajravarahi's thirtyseven-deity
mandala.

Sakyaraksita adds that this was taught "by my teacher in the Vajravali," which reveals that

his guru was Abhayakaragupta..."

page 357:

"Gss5 Abhisamayamanjari (Flower Cluster of the Method of Realization) by Sakyaraksita

The sadhana falls into two main parts... visualization of the cosmos with Mount Meru and

temple palace, circle of

protection, self-generation with awakenings of two-armed alidha-stance Vajravarahi within a

thirty-seven-deity mandala..."

Footnote 6

"...different manuscripts of the Tattvajnanasamsiddhi attribute the work to Santaraksita and

Subhakaragupta. The antiquity

of the GSS manuscript K supports the authorship of Sakyaraksita. Moreover, Sakyaraksita

states that his guru was

Abhayakaragupta (see ch1.), while Subhakara was a scholar associated with Jagaddala at the

end of the twelfth century just

before its destruction (Dutt 1962: 378), and probably too young to have been

Abhayakaragupta's pupil."

page 358:

"The second part... include the ekavira Vajravairocani within a fivefold mandala

(Oddiyanavinirgatakrama), ekavira

Vajravairocani, two forms of Vajraghona, rites associated with a white form of Vajravarahi

(see GSS38), red warrior-stance

Vajrayogini, Trikayavajrayogini, and ardhaparyanka-pose Vajravarahi."

Buddhist Monks and Monasteries of India (1962 Sukumar Dutt)

page 378:

"Sakya Sribhadra, however, during his brief residence at Jagaddala, found here a guru3

(spiritual guide) named

Subhakaragupta who seems to have been both a saint and a scholar. One of the texts in
the Tanjur is Danasila's

Tibetan translation of a Sanskrit work, a commentary on a tantra, composed by him."

(footnote 4 - on Siddhaikavira Tantra)

The Saiva Age: Rise and Dominance of Saivism during the Early Medieval Period (Alexis

Sanderson) in:

Genesis and Development of Tantrism (2009 Shingo Einoo ed)

page 176:

"Sakyaraksita, a pupil of Abhayakaagupta (1064-1125), after detailing the Sadhana of several

of her forms in his

Abhisamayamanjari, adds that these are but a few of the many that were current in his

time:

'So it should be understood that in accordance with the various mentalities of

those requiring to be trained there are countless traditions of the Goddess such

as this, transmitted through the generations from teacher to pupil in accordance

with the [founding] instruction of various Siddhas. What I have shown here is no

more than an indicative fraction of the whole.'"

footnote 424:

"abhisamayamañjarī, p. 152: tad evamādayaḥ siddhopadeśaparamparāyātā

vineyāśayabhedād anantā bhagavatyā āmnāyā boddhavyāḥ /diṁmātram idaṁ darśitam."

footnote 423:

"The Abhisamayamanjari is ascribed to Subhakaragupta in its sole edition. This is

an error and goes against the evidence of the colophons of the manuscripts (ENGLISH

2002, p. 357, n. 6)."5