You are being selective about how you apply Occam's Razor, and that selectivity masks a bias.
Merely point out to you that there are other ways to see the shortest path.
Approximations can be made.
I don't think we are pinpointing a publication date here.
Well, the Buddha could have taught this stuff to someone, right?
It is not found in the Bhaisajya vastu, which is a large collection in Vinaya which records Buddha's medical treatment of monks. There is a definite record of Buddha practicing some pranayāma techniques we find even today in Yantra Yoga in the Majjihma Nikāya.
I never said Buddha authored a single text. Authorship is not the issue.
Yes, actually, it is what we have been discussing.
It amounts to the same thing.
In the hands of some western scholars, sure. As far as I am concerned, I am just calling it the way I see it.
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.
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.
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.
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.