Господа с сектанскими взглядами на Дхарму с БФ в своем репертуаре (тред приватизирован Германном.)

Как это не было мотивации? Мотивации нет только у объектов неживой природы.

А что там на следующей странице абзаца, после афтер вхич хи ресифт а дефинит...?

Москвичи в виде Раудекса небезэффективно тоже подключились и уже давно.

y from Dãpaïkara Buddha.
During the four incalculables (asaïkhyeyya) and one
hundred thousand aeons (kappa) which followed, that
is from Dãpaïkara Buddha’s time to Kassapa Buddha’s
time, our bodhisatta was ordained as a bhikkhu in nine
lives, under the guidance of other Buddhas. In each life
as a bhikkhu, our bodhisatta’s training included the
following seven practices:

1. Study of the Three Piñakas by recitation,
2. Purification of the four types of moral conduct,
3. The thirteen ascetic practices (dhutaïga),
4. Always the forest-dweller practice (àra¤¤akaïgadhutaïga),
5. The eight attainments (samàpatti),
6. The five mundane psychic powers,
7. Vipassanà meditation up to the Knowledge of
Equanimity Towards Formations.

This is the nature of bodhisattas. These pàramãs must be
fulfilled for the attainment of Omniscient Knowledge
(sabba¤¤uta-¤àõa). But before his pàramãs had matured,
that is, from the time of his definite prophecy till his
birth as Prince Siddhattha, our bodhisatta was sometimes reborn in the animal kingdom because of previous unwholesome kamma. The lives as a bhikkhu, and
the lives as an animal were, however, very far apart.
This is the course of a bodhisatta.146 147

(2) Some chief disciple arahants, like Venerable
Sàriputta and the Venerable Mahàmoggallàna, had
also received a definite prophecy; they received it
from Anomadassã Buddha. But from then till the time
of our Buddha, they too were sometimes reborn in the
animal kingdom because of unwholesome kamma,
and sometimes together with our bodhisatta. In our
Buddha’s time they became arahants possessed of the
Four Analytical Knowledges. This type of arahants
must have been skilful in Samatha-Vipassanà up to
the Knowledge of Equanimity Towards Formations,
in times of previous Buddhas; this is a law of nature.
But, although they had practised Samatha-Vipassanà
in many previous lives, they were sometimes reborn in
the animal kingdom together with our bodhisatta. This
is the course of a chief or great disciple.

(3) As for ordinary disciples; if they have practised
Samatha-Vipassanà thoroughly up to the Knowledge
of Cause and Condition (paccaya-pariggaha-¤àõa) or the
Knowledge of Arising and Passing-Away (udayabbaya-
¤àõa), or the Knowledge of Equanimity Towards Formations, they will not be reborn on one of the four woeful
planes (apàya) after death, even though they may not
have attained Path and Fruition in this life. They may,
however, be reborn in a deva realm like, for example,
Samaõa-devaputta.
Samaõa-devaputta was a bhikkhu who practised
Samatha-Vipassanà earnestly. He died while practising,
and was reborn in the deva realm. He did not know he
had died, so he continued meditating in his mansion in 146 147
the deva realm. When the female devas in his mansion
saw him, they realized he must have been a bhikkhu
in his previous life, so they put a mirror in front of him,
and made a noise. He opened his eyes, and saw his
image in the mirror. He was very disappointed, because
he did not want to be a deva; he wanted only Nibbàna.
So immediately he went down to the Buddha
to listen to the Dhamma. The Buddha was teaching
the Dhamma related to the Four Noble Truths. After
having listened to it, he attained Stream-Entry Path
Knowledge (sotàpatti-magga¤àõa) and Stream-Entry
Fruition Knowledge (sotàpatti-phala¤àõa). This is explained in the Commentary as: ‘…laddhassàso laddhapatiññho niyatagatiko cåëasotàpanno nàma hoti’: he has found
relief, he has found a secure place, he has a sure, good
destination, so he is called a Lesser Stream-Enterer
(cåëasotàpanna).’

Four things can happen to one who has become a
Lesser Stream-Enterer while in the human realm.
In the Sotànugata Sutta, the Buddha taught which four:

1. As soon as he attains rebirth in the deva realm,
if he reflects on the Dhamma, then the Dhamma
will be clear to his insight-knowledge, and he can
attain Nibbàna quickly.
2. If he does not attain Nibbàna by reflecting on the
Dhamma with insight-knowledge, he can attain
Nibbàna while listening to the Dhamma in the
deva realm as taught by a bhikkhu who has psychic powers, and has come to the deva realm to
teach it.148 149
3. If he does not get the chance to listen to the
Dhamma from a Bhikkhu, he may get the chance
to listen to it from Dhamma-teaching devas
(Dhamma-kathika-deva), like Sanaïkumàra Brahmà,
etc., and attain Nibbàna by listening to them.
4. If he does not get the chance to listen to the Dhamma
from Dhamma-teaching devas, he may get the
chance to meet friends who were fellow meditators in his past human life in a dispensation. Those
fellow meditators may say, for example: ‘Oh friend,
please remember this and that Dhamma which we
practised as bhikkhus in the human world.’ He may
then remember the Dhamma, and if he practises
Vipassanà, he can attain Nibbàna very quickly.
So for an ordinary disciple, if he does not attain path
and fruition in this life, he will certainly attain Nibbàna
in the future.

At the time of death, a meditator may not have
strong Vipassanà or Samatha, but because of the powerful Samatha-Vipassanà meditation wholesome kamma,
a good nimitta appears at his mind door. Death may
take place with that good nimitta as object, and because
of this wholesome kamma, he will definitely reach a
good place, and can in that life attain Nibbàna.
However, if he practises Vipassanà up to the
moments of the near-death impulsion (maraõàsannajavana), he will be of the first type of person mentioned in
the Sotànugata Sutta. Otherwise he may, as I explained
before, be of the second, third or fourth type of person
also mentioned in the Sotànugata Sutta.

our bodhisatta was ordained as a bhikkhu in nine
lives, under the guidance of other Buddhas.

If he does not get the chance to listen to the
Dhamma from a Bhikkhu, he may get the chance
to listen to it from Dhamma-teaching devas
(Dhamma-kathika-deva), like Sanaïkumàra Brahmà,
etc., and attain Nibbàna by listening to them.

И получал непойми какие учения у нелюди, ему можно, а Нагарджуне с Цонкапой нельзя.

Тоже самое сейчас делают все кто брал обеты бодхисаттв во время церемонии получения прибежища.

Да и обозначения для мотиваций в Ламриме несут негативные коннотации лишь для ущербных людей...

Положим, пришел человек в секцию бокса... Он - "новичок". У него может цель - получить первый разряд. А ему "старослужащие" говорят: да ты лох и моральный урод. Надо не за первый разряд биться, а за чемпионство по версии такой то федерации. Вот прямо завтра.

И у кого в этой ситуации проблемы с головой?

Да ладно, есть казус Ратнасары махатхеры, одного из лидеров ланкийской Санги,  он заключается в том, что Ратнасар при всё честном народе и с серьёзным лицом сказал что "северный буддизм - тоже слово Будды и его надо изучать"