Тхеравада - новодел?

Если бы все тибетцы с какого-то перепугу признали ПК за истинный, то уже давно бы уже распустили все свои монастыри, выкинули весь свой корпус священных текстов и перестриглись бы монахами в тхераваде.
ПК признаётся за истину только в южных школах буддизма, в тхераваде.

The most useful classification is that ‘Theravāda’ refers to a range of lineages that developed in cultures geographically centred around the Bay of Bengal, and to teachings whose axis is the Pāli Canon. Its basis is a tradition rather than a history – the difference being in a tradition, some elements are historical and some mythical; the meaning is what counts. History purports to establish facts about the past, but a tradition aims to validate its present ethos by referring to a bygone age. Most of Buddhist ‘history’ before the Common Era is really a matter of tradition – or of different traditions with different chronicles.

What the accounts that we have now do show is that the word ‘Theravāda’ doesn’t appear until the 4th Century CE, when it’s used in the Dīpavamsa of Sri Lanka to define the national Buddhist lineage. Furthermore, by the middle of the 7th Century, the Chinese pilgrim Xuanzang noted not one, but two Sri Lankan lineages: the ‘Mahāyāna’ Theravādins of the Abhāyagiri Monastery, and the ‘Hīnayāna’ Theravādins of the Mahāvihāra Monastery. So the term ‘Theravāda’ seemed to be an honorific occasionally applied to the Elders of respective lineages. It wasn’t originally a counterpoise to Mahāyāna, although it became subsequently defined, and has defined itself, as such. In fact, the terms ‘Mahāyāna’ came into being around the first century, long before the term ‘Theravāda’ was applied to a ‘school’ of Buddhism. The German scholar, Hermann Oldenberg referred to ‘Theravada’ to describe the Pali Vinaya texts he was translating – and published in 1879, but it wasn’t until the early years of the twentieth-century that the term ‘Theravāda’ was employed (by the English bhikkhu, Ven Ananda Metteyya) to describe the Buddhists of Sri Lanka, Burma and S.E.Asia. Even then the term was not officially used in the Asian homelands until the gathering of the World Fellowship of Buddhists in Colombo in 1950.

Therefore, the term ‘Theravāda’ is problematic. However there is a line of transmission of texts and Sangha that although diverse, gradually clarifies and strengthens over the centuries, into enough of a coherence to be seen as a close association of lineages and doctrines to be referred to as a ‘school.’ Bearing this relative and developing coherence, I use the term ‘Theravāda’ anachronistically to outline the process.

Верно замечено, что термин "тхеравада" возник намного позже термина "махаяна" и уж точно никак не в противовес ему. Внезапно для некоторых выясняется, что махаяна всё-таки старше тхеравады.  

Furthermore, by the middle of the 7th Century, the Chinese pilgrim Xuanzang noted not one, but two Sri Lankan lineages: the ‘Mahāyāna’ Theravādins of the Abhāyagiri Monastery, and the ‘Hīnayāna’ Theravādins of the Mahāvihāra Monastery.

Короче говоря, мы можем помирить прямо здесь Тхераваду с Махаяной.

Я не собираюсь спорить про Учение. Речь про школу, направление и ее название, еще раз повторяю.

Почему одна школа с единым направлением не могла менять названия (или ее называли по разному). Например  стхавиравада->вибхадживада->тхеравада.
Может та школа которую в 19-м столетии стали называть "Тхеравада" существовала (и с временем менялась, добавлялись комментарии, и т.д.)

Да и сам термин "Тхеравада" включает очень много разных интерпретаций. Некоторые современные интерпретации могут быть новоделом.