Reports of Chinese pilgrims say that Vajrayana was a major teaching in Theravada in the 700s.
Ich habe dazu eine ganz eng gefasste Frage: Wird diese Behauptung durch den Belegpfad gestützt?
Mir geht es nicht darum, ob die Behauptung wahr/falsch ist - das ist etwas für ein anderes Mal -, sondern inwieweit sie belegt ist. Der Belegpfad ist:
Chapman > Wikipedia > Review article von Woodward.
Woodward, Hiram (2004): Esoteric Buddhism in Southeast Asia in the Light of Recent Scholarship, S. 341:
the Abhayagiri monastery, the centre of Mahayana Buddhist activities in Sri Lanka... that Tantric traditions were strong at the Abhayagiri... it is likely that the Mantrayana ... was known in Java in 792, primarily through connections with the Abhayagiri Monastery. The reason is less because of the wording of the Ratubaka inscription than because of the relationship of these texts to the thinking of Amoghavajara. In other words, following this line of analysis, it was not Amoghavajra’s passages through Southeast Asia that tie Javanese to Chinese traditions, but the connections of both Amoghavajra, who stayed there in the 740s, and central Javanese Buddhists to the Abhayagiri.
Im Wikipedia-Artikel wird daraus:
Abhayagiri Vihara appears to have been a center for Mahāyāna and Vajrayāna teachings
Und letztendlich die Behauptung von Chapman, wie von kilaya eingestellt: "Reports of Chinese pilgrims say that Vajrayana was a major teaching in Theravada in the 700s".
@kilaya bist du der Ansicht, dass die Behauptung durch ihren Belegpfad begründet ist?