Malcolm wrote:It has a Vinaya lineage, it doesn't need more than one. Dharmagupta Vinaya is not different than Mulsarvastivada in its intention. The path of Vinaya in all "eighteen" schools is the same path. There are not different Vinaya paths.
No all Vinaya paths are identical. The Mahāsāṃghika school had 218 precepts in contrast to the Dharmagupta's 250. Their goals might have been the same, but nevertheless their procedures still differ.
My point really is that functionally speaking East Asia just as well has a complete path to liberation plus some components which the Tibetans simply lacked, and there's no reason to denigrate it.
Tibetan Buddhism as two bodhisattva vow lineages...so are you going to now argue that Chinese Buddhism has a less complete Mahāyāna system since it only has one bodhisattva precept lineage?
No, because Chinese Buddhism has two
mainstream bodhisattva lineages for precepts. One based on the Brahma Net Sūtra
and the other on the Yogācārabhūmi Śāstra
/ Sūtra of Bodhisattva Stages
and presumably some of the divination and astrology practices as found in East Asia that originate from India.
These things are not paths. And Pramaṇā as well as other things never found much footing in the Sino-sphere.
Your statement here is problematic.
They are arguably part of some paths. Kukai and Shingon were quite appreciative of the astrology texts as translated by Amoghavajra and others. However, even long before this we find sūtras which offer detailed guidance on astrology. Astrology was a key part of Buddhadharma to some early Buddhists in India.
For example, the Mātaṅga Sūtra (摩登伽經), translated into Chinese in 230 CE by Zhiqian 支謙, is the oldest known Indic sūtra translated into Chinese to include jyotiṣa elements such as the 28 nakṣatras, 9 grahas, monthly gnomic and the Metonic cycle. There was an earlier translation of the text done by An shigao 安世高 between 148-170 CE, though it is much shorter and does not contain astrological references. It is a brief sūtra about a daughter of a witch wanting marry the handsome Ānanda. The mother attempts to use witchcraft to trap and make him consummate a marriage, but fails. The girl becomes a bhikṣuṇī in the end and renounces her evil ways. Zhiqian's work picks up from here and extends the sūtra to include dialogue between characters from some long past time, including many teachings on astrology.
I outline all this here:https://sites.google.com/site/dharmadep ... n-buddhism
All I can say then is that you have not met any mahāsiddhas. Or if you have, you were like Sunakṣatra and could not perceive their qualities.
That's just a call to believe something based on faith. That's fine in some contexts, but I generally match my judgements against observations I've made over time. If that is some kind of sign of failure on my part to recognize virtue, then so be it. If I'm too thick headed and merit-less to perceive the qualities of a mahāsiddha when I meet them, then there's not much I can do about it at the moment.