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Lamaism'as. Vajrayâna ("Perkūno vežimas") atšaka.

Budistinis kelias sekamas Tibete ir Mongolijoje.
Pagrindai padėti 7 amžiuje. Tačiau Čengis Chanui įkūrus Tibeto valstybę (su sostinę Lhassa) ir jam patvirtinus Dalai Lamą kaip šios kalnuotos šalies valdovą, lamaizmas galutinai subręsta apie 1240 metus.

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—Lamaism, conformable in this point to ancient Buddhism, has no secular clergy; its priests of all ranks are monks, living in monasteries (in Thibetan, gonpa, solitude, monasterium). Their generic name is Ge-sslong (practicing virtue), a name conferred on them by Tsong-Kha-Pa, when he gave them the yellow bonnet, the distinguishing color of primitive Buddhism. In places where the reformation has not penetrated and where the ancient red Lamaism is still maintained, the monks still enjoy the right of marrying and living with their families.
II.240.3

—According to the precepts of Buddha, the Lamaist clergy is supposed to live on the aims of the laity: in reality they posses immense wealth. The devout Thibetans have found in their indigence the means of enriching the monasteries. The number of the religious class of both sexes in Thibet must form about one-fifth of the whole population, each family devoting at least one of its children to monastic life. But it must be added that this clergy has never abused either its power or its wealth, though the veneration which it inspires is carried to absurdity.
II.240.4

—In principle the monasteries were independent of each other. In the eleventh century, the superior of Sa-Khya, one of the richest monasteries, laid claim to the supremacy. He found a powerful antagonist in the Grand Lama of the monastery of Bri-Goung. He first sought the arbitration of the emperor of China, who did not fail to decide the case in his favor, and in spite of the protest of the Lamas of Bri-Goung, those of Sa-Khya, thanks to the protection of the Chinese government, dexterous in taking advantage of this occasion to interfere as a protector in the affairs of Thibet, remained sovereign pontiffs in the Lamaist church till the period of the reformation.
II.240.5

—Tsoug-Kha-Pa deprived them of this supreme dignity. At his death he left the government of religious affairs to two of his disciples, of whom one, the Pan-Tschen-Lama, had charge of teaching, and the other, the Dalai-Lama (or, more correctly, Talé-Lama), of watching over discipline. In a church in which everything is finally reduced to observances, the chief of discipline must soon overshadow the master of instruction, and this is what has happened. The Dalai-Lama became the sovereign pontiff, as well as sovereign of Thibet. The Pan-Tschen-Lama is merely his adjunct in a certain way. The first lives in one of the monasteries of Mount Potala, a quarter of a league from Lhassa, and the second in the monastery of Lhoun-Po, in lower Thibet. The Dalai-Lama has, as vicar in Mongolia, the Grand Lama of Khouren.

Lamaism is the form of Buddhism widely followed in Tibet. Lama was originally a word applied to a high spiritual leader but later came to mean a monk. Lamaistic Buddhism developed at the end of the seventh century AD, as a blend of Vajrayana and the ancient Tibetan Bon religion. The Dalai Lama (‘lama great as the ocean’) is the wordly leader while the Panchen Lama (‘jewel of the scholars’) is the spiritual leader.

http://www.econlib.org/library/YPDBooks/Lalor/llCy631.html

http://www.snowlionpub.com/ - tibetietiškas budizmas
http://www.chinaknowledge.de/Literature/Religion/buddhism.html - kinietiškas budizmas.

[Vikingas]

Daktaras Tuesday Lobsang Rampa yra buvęs Tibeto Lama (vienuolis). Parašė 18 knygų. Jo mokymas paremtas patirtimi įgyta Tibete.

Dr. Tuesday Lobsang Rampa was a Tibetan Lama. He was born in Tibet very early in this century. He was educated and trained in the Chakpori Medical Lamasery in Lhasa, Tibet. In 1923 Rampa left Tibet to study medicine at the Chungking University in China. He knew Chiang Kai Shek. He was severely tortured as a prisoner of war during World War Two.

The books written by Lobsang Rampa contain a wealth of information about metaphysics and the occult. These 18 paperbacks contain complete information and instructions on such topics as astral traveling, seeing and reading the aura, telepathy, clairvoyance, and crystal ball reading. Easy to follow instructions for all of these activities are contained in the Rampa books.

Here is a complete list of the books written by Lobsang Rampa:

THE THIRD EYE - 1956. How Lobsang Rampa was given the power of the third eye.
DOCTOR FROM LHASA - 1959. Lobsang Rampa uses his mental discipline the overcome torture as a prisoner of war.
THE RAMPA STORY - 1960. Lobsang Rampa's life and his powers.
THE CAVE OF THE ANCIENTS - 1963. Lobsang Rampa's life in Tibet.
LIVING WITH THE LAMA - 1964. More details of Lobsang Ramp's existence.
WISDOM OF THE ANCIENTS - 1965. A book of knowledge.
YOU FOREVER - 1965. A course in psychic development.
THE SAFFRON ROBE -1966.The personal history of Lobsang Rampa's boyhood at the great Lamasery of Potala.
CHAPTERS OF LIFE - 1967. Predictions of comming events.
BEYOND THE TENTH - 1969. Human spiritual potential is explored by Lobsang Rampa.
FEEDING THE FLAME - 1971. Rampa Builds on his earlier work.
THE HERMIT - A work based on the wisdom of an old blind hermit.
THE THIRTEENTH CANDLE - 1972. Lobsang Rampa answers questions about the occult.
CANDLELIGHT - 1973. More questions answered about the occult.
TWILIGHT - 1975.
THREE LIVES - 1977.
MY VISIT TO VENUS -
TIBETAN SAGE -
AS IT WAS - 1976. An account of the life of Lobsang Rampa.

[Vikingas]

Tibeto mirusių knyga

Guru Rinpočė Padmasambhava

DIDYSIS IŠSILAISVINIMAS POMIRTINIAME TARPSNYJE KLAUSANTIS PAMOKYMŲ

“Giliųjų mokymų apie savaiminį išsilaisvinimą medituojant ramiąsias bei niršiąsias dievybes”

Jeigu [velionis buvo] paprastas, [tų Tantros pakopų nepraktikavęs] žmogus, pamokykite jį taip: “Medituok Didį Gailestingąjį Viešpatį!”[xiii]

Tokie pamokymai tikrai [padės] susivokti pomirtiniame tarpsnyje iki šiol nesusivokusiems.

Tie, kurie gyvendami iš Lamos gavo pamokymus, bet mažai praktikavo, – patys nesugeba bardo būvyje įgyti aiškaus [suvokimo]. Taigi Mokytojas arba dvasios brolis būtinai turi jiems [mokymus] priminti. Šie pamokymai labai reikalingi ir įgijusiems dvasinės patirties, bet mirusiems nuo sunkios ligos, užsimiršimo būsenoje. Ir jie tikrai būtini tiems, kurie anksčiau žengė [dvasinio tobulėjimo] keliu, tačiau pažeidė įžadus ir esminius įsipareigojimus, tad [po mirties gali] papulti į nelaimingąsias sferas.

Geriausia, kai [žmogus] susivokia pirmajame tarpsnyje. Bet jeigu jame ir nesusivokia, šis aiškus [mokymų] priminimas pažadina jo sąmonę antrajame tarpsnyje, ir jis išsilaisvina.

Antrajame tarpsnyje, kuriame atsiranda vadinamasis “negrynas iliuzinis kūnas”[xiv], [velionio], nežinojusio, miręs jis ar gyvas, [sąmonę] staiga nutvieskia aiškumas. Jeigu tuo metu pamokymai pasiekia jo [protą], tai Esmė Motina sutinka [Esmę] Sūnų, ir karma [mirusiojo] nebevaldo. Kaip saulės spinduliai išsklaido tamsą, taip Kelio vaiskioji šviesa įveikia karmos galią, ir [pasiekiamas] Išsilaisvinimas.

Kai vadinamas “antrasis tarpsnis” apsireiškia dvasiniam [mirusiojo] kūnui, sąmonė (“vėlė”) atgauna įprastinį sugebėjimą girdėti. Jei tuo metu [velionis] sugeba suprasti šiuos pamokymus, tai tikslas pasiektas.

Kadangi karmos [kuriami] iliuziniai vaizdiniai tada dar nepasireiškę, [jo dvasia] lengvai pasiduoda perkeitimui.

Jei [mirusysis] neatpažino pirmapradės vaiskiosios šviesos, jis [dabar] gali išsilaisvinti atpažinęs antrojo tarpsnio vaiskiąją šviesą.


http://www.tashi-verlag.de/bardo/lithuanian/translation/lithtib.htm

Om Ah Hūm (sanskr.) – trys šventieji budizmo skiemenys, išreiškiantys nušvitimo būvio pilnatvę – Budos kūną, kalbą ir protą, siejami su jo Trimis Kūnais.


Om Ah Hūm.

Erdvės elementas tenevirsta mano priešu,
ir teišvystu aš mėlynojo Budos Žemę.
Tenesukyla prieš mane vandens elementas,
ir teparegiu baltojo Budos Žemę.
[Tenevirta mano priešu žemės elementas,
ir teišvystu geltonojo Budos Žemę]
Tenetampa ugnies stichija mano priešu.
ir raudonojo Budos Žemę tepamatau.
Tenesukyla prieš mane vėjo stichija,
ir žaliojo Budos Žemę teišvystu.
Tenevirsta mano priešais nei garsai, nei spinduliai, nei šviesos.
Teparegiu bekraštes ramiųjų ir niršiųjų dievybių Sferas.
Te vaivorykščių spalvos nepasidaro man priešiškos,
ir teišvystu visų Prabudusių Žemes.
Visus garsus tesuvokiu kaip savo [esmės] garsus.
Visas šviesas tesuvokiu kaip savo [esmės] šviesas.
Tarpiniame būvy [viskame] teatpažįstu savo esmę
ir teįgyvendinu Tris Kūnus.