This sounds like the application of the practice of mindfulness in daily life.

For example, from "Chapter Six: Daily Life" of Yuttadhammo Bhikkhu's book "How To Meditate":

  When cooking, cleaning, exercising, showering, changing clothes, even
  on the toilet, one can be mindful of the movements of the body
  involved, creating clear awareness of reality at all times. This is
  the first method by which one can and should incorporate the
  meditation practice directly into ordinary life.

From the teachings of Zen master Thich Nhat Hanh, we find the use of mindfulness in daily life for example:

In the kitchen:

  The kitchen is also a meditative practice space. Let us be mindful
  when we are cooking or cleaning in this space. Let us do our task in a
  relaxed and serene way, following our breathing and keeping our
  concentration on the work. A few words only may be needed about the
  work at hand. We might like to start our work by offering incense to
  the kitchen altar, to express our gratitude and to remind ourselves to
  work mindfully.

  Let us support the kitchen teams by not disturbing this meditative
  space unnecessarily. We do what we have to in silence and leave the
  kitchen so the teams can do their work.

  While cooking, we allow enough time so we will not feel rushed. Let us
  be aware that our brothers and sisters depend on this food for their
  practice. This awareness will guide us to cook healthy food infused
  with our love and mindfulness.

  When we are cleaning the kitchen or washing our dishes, we do it as if
  we are cleaning the altar or washing the baby Buddha. Washing in this
  way, we feel joy and peace radiate within and around us.

Drinking tea (tea meditation):

  Tea meditation is a time to be with the Sangha in a joyful and serene
  atmosphere. Just to enjoy our tea together is enough. It is like a
  “good news” occasion, when we share our joy and happiness in being
  together.

  At times, when we are drinking tea with a friend, we are not aware of
  the tea or even of our friend sitting there. Practicing tea meditation
  is to be truly present with our tea and our friends. We recognize that
  we can dwell happily in the present moment despite all of our sorrows
  and worries. We sit there relaxed without having to say anything. If
  we like, we may also share a song, a story or a dance.

Eating together:

  We should take our time as we eat, chewing each mouthful at least 30
  times, until the food becomes liquefied. This aids the digestive
  process. Let us enjoy every morsel of our food and the presence of the
  dharma brothers and sisters around us. Let us establish ourselves in
  the present moment, eating in such a way that solidity, joy and peace
  be possible during the time of eating.

  Eating in silence, the food becomes real with our mindfulness and we
  are fully aware of its nourishment. In order to deepen our practice of
  mindful eating and support the peaceful atmosphere, we remain seated
  during this silent period. After twenty minutes of silent eating, two
  sounds of the bell will be invited. We may then start a mindful
  conversation with our friend or begin to get up from the table.

  Upon finishing our meal, we take a few moments to notice that we have
  finished, our bowl is now empty and our hunger is satisfied. Gratitude
  fills us as we realize how fortunate we are to have had this
  nourishing food to eat, supporting us on the path of love and
  understanding.

Service meditation:

  To participate in service meditation can be a great happiness. It is
  an opportunity to engage in the maintenance and care of our practice
  center while enjoying our practice of mindfulness. When we wash the
  cars, or turn the compost piles or chop wood we stay mindful of our
  breathing and the activity that we are doing. We speak only when
  necessary and about the work at hand. We can maintain a light and easy
  feeling as we work. An environment that is quiet can make the work
  more pleasant and enjoyable. When we work in the garden we get in
  touch with the plants and nourish our connection to the earth we are
  living on. Sweeping and mopping the meditation halls we see that we
  are already practicing to calm our mind and body. Please, do not be in
  too great of a hurry to get the job done. Our most important
  contribution to the Sangha is to maintain our practice of mindfulness.

  Service Meditation links us to our everyday life, both here and when
  we return home. As we are working at our computer or preparing dinner
  for our family or teaching a class, we can practice stopping, calming
  and refreshing ourselves with our conscious breathing. We can relax
  and smile at our co-workers and pace ourselves to maintain a light and
  serene state of being.


Excellent question.

The reason why we can't full-fill our desires is because of the impermanent nature in the world. Everything around us is subjected to impermanence. This includes the happiness that we get from worldly things.

For example:
You buy a car(because you desire), now your happy. Then you get bored overtime, and you want a better car.  Because your satisfaction is impermanent. You had the satisfaction when you bought it but then it died away. So you buy a better car (to full-fill your deep desires). Then two cars, then five cars. Someday, you can have all the cars in the world and still not end up satisfied. Because your satisfactions are impermanent. Its born and it dies. Like everything else in this universe.

So the simple answer to  your question "Why we get more and more desires through fulfilling desires ? (What characteristics of desires have that we have to know to understand better about desires)":

Impermanence in this universe or Impermanence in satisfaction of desires to be specific.


Why does the Buddha blame Ananda asking him to remain living forever?

aeons

It's not aeons, not living forever. It's living only until Buddha's old 100 years.

Rhys David:

  kappa (adj. n.), anything made with a definite object in view

So, the translation should be something like this:

  "O Lord!  May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the defined median age (Buddha defined it in DN14, AN 7.70).

Kappa in  DN 16 (Kappāvasesaṃ) means the defined median age of Gotama Buddha.

Kappa in AN 5.23 (PubbenivāsānussatiÑāṇa) means the defined age of the universe's occurrence cycle (from Brāhma's Veda which derived from Anāgāmi Brahma of KassapaBuddha, previous Buddha).

Kappa in AN 4.156 (AsaṅkheyyaKappa) means the defined uncountable years of each procedure in the universe's occurrence cycle (4 procedures per 1 cycle).

See the defined median age in Tipitaka:

DN Mahāvaggo MahānidānaSutta:

  Vipassī lived for 80,000 years.  Sikhī lived for 70,000 years.  Vessabhū lived for 60,000 years.  Kakusandha lived for 40,000 years.  Koṇāgamana lived for 30,000 years.  Kassapa lived for 20,000 years.  For me these days the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.

KN Buddhavaṃsa, 24 Buddhas foresaw:

  Gotama Buddha's age is 100 years old.

KN Buddhavaṃsa, our Buddha said:

  Even though my age is 100 years old and lesser than the other Buddha, I can let many people enlightened, too.

***Search "vassasataṃ" and "vassa sataṃ" here. I will not post the search result direct link because it maybe overuses of a website resource.*

Atthakatha described the same.

  the Buddha blames Ananda for not requesting that the Buddha lives until touch the defined median age, three times. he had only asked him twice.

Buddha asked Ānanda only 1 time per question after Ānada request the Buddha three times. Buddha's questions are:

Do you have faith, Ananda, in the Enlightenment of the Tathagata (who has already renounced his will to live on)?
Then how, Ananda (who accepted in the Enlightenment of the Tathagata), can you persist against the Tathagata even up to the third time?
And did you believe in what you said that you have heard and learned from the Blessed One "'Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a defined median or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a defined median or until the end of it.'"", Ananda?
So, they are not the same question.

  Why does the Buddha blame him ?

Buddha blames him in the second question because of the first question. Ānanda already memorized DN29, so he knows that the Buddha can't change his decision renouncement. If the Buddha didn't ask him, people will misunderstand "Ānanda, Sotāpanna, can doubt in Buddha". But after Buddha asked b.h.Ānanda by the second question, people will understand right "Ānanda, Sotāpanna, didn't ask Buddha because of the doubt, but he asks because he trusts in both Buddha's speeches (renouncement and DN29) and tried to let Buddha does follow the DN29". By the second question, people will not misunderstand in Ānanda.

See DN29:

  From the night when the Tathagata understands the supreme perfect awakening until the night he becomes fully extinguished—through the natural principle of extinguishment, without anything left over—everything he speaks, says, and expresses is real, not otherwise.

  That’s why he’s called the ‘Tathagata’.

  And the Blessed One answered,

  saying: "Enough, Ananda. Do not entreat the Tathagata, for the time

  is past, Ananda, for such an entreaty."

As I quoted DN29 above that Buddha can't change the renouncement.


At what point in the path is one able to recall their past lives?

Powers are generally orthogonal to insight.
Most enlightened people have some powers, but not all people with powers are enlightened.
The six higher powers (chalabhiññā) include the cessation of ignorance, leading to becoming an arhat and the knowledge of past lives.
Thus theoretically one can be an arhat but not have knowledge of past lives, if one isn't interested in pursuing such skills or vice versa. However, this is contentious, since popular lore expects arhats to walk through walls or be able to perform other special deeds, but the Buddha himself never solely equates powers with enlightenment.
Devadutta, the villainous cousin of the Buddha had lots of powers, including transforming himself into other beings through jhana cultivation, but he was no arhat even though he was only a short hop away from it - he simply had no interest in enlightenment. He was interested instead in profiting from the psychic and political powers of being a spiritual guru.

"Remember one's former abodes" (pubbe-nivāsanussati), that is, recalling ones own past lives;
"Extinction of mental intoxicants" (āsavakkhaya), upon which arahantship follows.

See Abhijñā or direct knowing
"Are powers strictly necessary for enlightenment?" is a separate question. While they can be a distraction keeping one away from enlightenment, after enlightenment they can become useful tools. For example, those on the Bodhisattva path are expected at some point to focus their training on attaining mind reading powers so that they may help others to liberation.
Yet, adherents of the Zen tradition would say enlightenment is very ordinary, it was never not there. Enlightenment is doing ordinary things in a most extraordinary way.
Before enlightenment, chop wood, carry water. After enlightenment, chop wood, carry water.
Watch "Ten Oxherding Pictures" on YouTube - https://youtu.be/bN126j4FH7g


How is Nichiren Buddhism different from other branches of Buddhism?

Nichiren Buddhism differs from other schools of Buddhism in focusing on this world, and in its view that it is the only correct tradition. It also emphasises the importance of individuals taking responsibility for improving themselves. Although it can be seen as a highly self-focused religion, followers of Nichiren Buddhism believe that individual empowerment and inner transformation contribute, in turn, to a better and more peaceful world.
Beliefs: instant enlightenment

Instant enlightenment is one of the key elements of Nichiren Buddhism. It teaches that enlightenment is available to everybody. One writer has encapsulated this idea as a "shortcut to salvation". The essence of enlightenment is opening a person's innate Buddha-nature in this world.

Nichiren, the founder, came to believe that he was living in a degraded age, an age of mappo (very similar to the English term "end times") where Buddha's teachings were misinterpreted and as a consequence many bad things were happening. Nichiren followed the Lotus Sutra in his teaching that all living beings could attain enlightenment on earth and could do this through chanting and 'human revolution'. Nichiren emphasised the Lotus Sutra to the extent that he taught that it was the only way that could lead to true Buddhahood, and create a truly good world. He taught that other Buddhist practices no longer provided a road to enlightenment, and that it was the neglect of the Lotus Sutra that was responsible for the evils of his time; including such things as earthquakes. Nichiren was not just a scripture scholar, he was an activist. Having worked out what was wrong with contemporary Buddhism he did something about it. He engaged in shakubuku. This Japanese word means "to break and subdue".

The main practice of Nichiren Buddhists is chanting, primarily the mantra Nam Myoho Renge Kyo which means 'I devote my life to the law itself'. Chanters repeat this mantra to enter more deeply into the spiritual tradition of the Lotus Sutra.
Nam Myoho Renge Kyo is both the heart and title of the Lotus Sutra, which teaches the enlightenment of all living beings. Believers also recite sections of the Lotus Sutra as part of their daily practice. The chant is performed in front of a scroll called the Gohonzon. Chanting is usually performed for about 30 minutes night and morning and is believed to bring about changes in a person's life and reverse bad karma.
Nichiren Buddhists specifically believe that everyone can change their destiny and bring about the effects they desire. Followers are encouraged to write their personal goals down on a piece of paper and have it in front of them while chanting. The aim of the practice is to establish high states of self-development. As Yukio Matsudo writes, it "works as a regular and constant inspiration to manifest the qualities of the Buddha in one's daily life."
Chanting versus prayer: This chanting tradition is very different to the tradition of chanted prayer in many other religions. Those who practice it believe that the chant is "an influence at work in the metaphysical economy" and actually changes the force and action of karma.


Does morning and evening chanting follow a set pattern in the Theravada tradition?

I don't know anything about the chanting services in Laos unfortunately. I do know about the general chanting services done in Thailand though, which might be similar although the Thai chanting I'm familiar with doesn't have the refuge and precepts as part of the chanting service itself.

If you want to check out a general Thai service book here's a good one. You can download the chanting book as a PDF and some sections have the Pali and English on seperate pages while some have the English underneath. I especially like this chanting book because it has the little arrows to indicate the chanting melody. You can also hear recordings of Monks chanting out of this particular book here if you go to the upper right and switch the category to chanting.


How to concentrate to suppress hindrances?

Kusala means  minds that arise to abandon chance to arise of akusala-minds. While kusala arising, akusala-minds can't not arise ( just in the same person).

3 sikkha = adhisila-kusala-training, adhicitta-kusala-training (concentration meditation), and adhipanna-kusala-training.

So, the practitioner practices adhisila-kusala to abandon a chance of  akusala arising that form action/speech, practices adhicitta for just  some other akusala arising--such as beauty-attachment (akusala) by asubha-adhicittasikkha, etc, and practices adhipanna for whole akusala arising--11 khandha such as the past khandha, etc.

While whatever sikkha arising, no hindrances, no akusala arising.


In Relation to Rebirth After Death, How is Karma any Different than Supernatural gods?

How is karma any different more believable than supernatural gods passing judgement when we are talking about rebirth after the point of death - rebirth being inextricably linked to karma?

The implication here is that death somehow negates the causal nature of mind states that is observed in the present moment; along with our ability to hold grudges from one life to the next, the continuation of physical changes effected by mental states, etc.

Karma is more believable than God, because karma is seen to work in this life on many levels - mental changes due to karma, changes to one's physical surrounding due to karma, changes in relationships due to karma, etc. The claim that this all ceases at the moment of death is just a claim. It makes sense from within a physicalist framework, but not from an experiential framework like Buddhism.

I mean no disrespect by this, but gravity is observable whereas being born as a human and then a dog after you die because of unskillful karma is not.

Sure it is... the dog observes that it has been born a dog. How else could it be observed? The mind cannot be observed through physical means, so it's a fault of our instruments, not of the process itself. Certainly not reason to conclude "therefore God".

Why is rebirth in human realm classified as higher when some humans suffer more than some animals and have less of an intellectual ability to reason than dogs or crows?

Classification is a human construct; there is no part of nature that says "humans are better". Generally, it's considered to be more difficult to be born as a human, due to the complexity and sophistication of the organism (opposable thumbs apparently mean a lot; complex brain functions, etc.). It takes specific mind states to be born as specific individuals, e.g. humans with Down syndrome, etc., but they still have much in favour of them over dogs (longer life span, opposable thumbs, a place in human society, etc.)

How are you sure this transition to lower rebirth exists, as in the hell realms which sound like really bad places that physically exist, aside from anecdotal evidence that cannot be observed through experience?

I have no reason to doubt that hell exists; it doesn't seem any less plausible than the fact that this realm exists. It seems reasonable that one's environment changes based on one's state of mind, since that is observable in this life, and it is reasonable to conclude that causality also plays a part in one's continuation after death. I am not sure that hell exists, but it seems reasonable to believe realms of that sort do.

Why does no one support rebirth with any solid evidence, but claim it as a result of karma where karma is portrayed as a natural law?

There have been many attempts to support rebirth with solid evidence, some quite convincing. E.g. the articles on this page:

http://www.medicine.virginia.edu/clinical/departments/psychiatry/sections/cspp/dops/publications-page

There is also the superior form of investigation that is meditation; through simple but dedicated practice, one can for oneself regain memories of past lives, according to Buddhist teachings.

  So a bhikkhu who is a beginner and wants to recollect in this way should
  go into solitary retreat on return from his alms round after his meal. Then he
  should attain the four jhānas in succession and emerge from the fourth jhāna as
  basis for direct-knowledge. He should then advert to his most recent act of
  sitting down [for this purpose], next, to the preparation of the seat, to the entry
  into the lodging, to the putting away of the bowl and [outer] robe, to the time of
  eating, to the time of returning from the village, to the time of wandering for alms
  in the village, to the time of entering the village, to the time of setting out from the
  monastery, to the time of paying homage at the shrine terrace and the
  Enlightenment-tree terrace, to the time of washing the bowl, to the time of picking
  up the bowl, to the things done from the time of picking up the bowl back to the
  mouth washing, to the things done in the early morning, to the things done in
  the middle watch, in the first watch. In this way he should advert to all the things
  done during the whole night and day in reverse order.
  While this much, however, is evident even to his normal consciousness, it is
  especially evident to his preliminary-work consciousness. But if anything there
  is not evident, he should again attain the basic jhāna, emerge and advert. By so
  doing it becomes as evident as when a lamp is lit. And so, in reverse order too, he
  should advert to the things done on the second day back, and on the third,
  fourth and fifth day, and in the ten days, and in the fortnight, and as far back as
  a year.
  When by these means he adverts to ten years, twenty years, and so on as far
  back as his own rebirth-linking in this existence, he should advert to the
  mentality-materiality occurring at the moment of death in the preceding existence;
  for a wise bhikkhu is able at the first attempt to remove the rebirth-linking and
  make the mentality-materiality at the death moment his object.

  -- Vism XII.22-4 (Nyanamoli, trans)


How to handle aversion that derives from perceiving arrogance?

Ven Sirs, Readers,

Arrogance is that one considers oneself better than others. If one finds this is not the case an arrogant person becomes averse. The way to overcome is as follows:

(1) “Sona, when those ascetics and brahmins, by way of form—which is impermanent, suffering,
subject to change—consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

(2) When they, by way of feeling—which is impermanent, suffering, subject to change, consider
thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

(3) When they, by way of perception—which is impermanent, suffering, subject to change,
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

(4) When they, by way of formations—which is impermanent, suffering, subject to change,
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

(5) When they, by way of consciousness—which is impermanent, suffering, subject to
change, consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

Sona, when those ascetics and brahmins, by way of form—which is impermanent, suffering,
subject to change—do not consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality?

When they, by way of feeling—which is impermanent, suffering, subject to change, do not consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality?

When they, by way of perception—which is impermanent, suffering, subject to change, do not
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality?

When they, by way of formations—which is impermanent, suffering, subject to change, do not
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality?

When they, by way of consciousness—which is impermanent, suffering, subject to change, do not
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality

(1) Now, what do you think, Soṇa, is form permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory [painful] or satisfactory [pleasurable]?”15
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”16
“No, bhante.”

(2) “Now, what do you think, Soṇa, is feeling permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory or satisfactory?”
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”
“No, bhante.”

(3) “Now, what do you think, Soṇa, is perception permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory or satisfactory?”
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”
“No, bhante.”

(4) “Now, what do you think, Soṇa, are formations permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory or satisfactory?”
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”
“No, bhante.”

(5) “Now, what do you think, Soṇa, is consciousness permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory or satisfactory?”
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”
“No, bhante.”

(1) “Therefore, Soṇa, any kind of form whatsoever, whether past, future or present, internal or
external, gross or subtle, inferior or superior, far or near18—all forms should be seen as they really are
with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

(2) Therefore, Soṇa, any kind of feeling whatsoever, whether past, future or present, internal or
external, gross or subtle, inferior or superior, far or near—all feelings should be seen as they really are
with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

(3) Therefore, Soṇa, any kind of perception whatsoever, whether past, future or present, internal
or external, gross or subtle, inferior or superior, far or near—all perceptions should be seen as they really
are with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

(4) Therefore, Soṇa, any kind of formations whatsoever, whether past, future or present, internal
or external, gross or subtle, inferior or superior, far or near—all formations should be seen as they really
are with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

(5) Therefore, Soṇa, any kind of consciousness whatsoever, whether past, future or present,
internal or external, gross or subtle, inferior or superior, far or near—all consciousness should be seen as
they really are with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

Seeing thus, Soṇa, the learned noble disciple is revulsed [disenchanted] with form, is revulsed
with feeling, is revulsed with perception, is revulsed with formations, is revulsed with consciousness.

Through revulsion, he becomes dispassionate.
Through dispassion, his mind is liberated.
When he is liberated, there arises the knowledge: ‘Free am I!’ He understands: ‘Destroyed is birth.
The holy life has been lived. What needs to be done has been done. There is no more of this state of
being.’

(Māna) Soṇa Sutta


Buddhists don't praying Buddha. Not reciting chants as devotee does for other gods.
We just ignite candle which is symbol of enlightenment and we just pay homage to Buddha, Dhamma and Sangha those are Three Jewels.
Faith in Buddhism centres on belief in the Three Jewels.

  Buddhaṃ saraṇaṃ gacchāmi.
      Dhammaṃ saraṇaṃ gacchāmi.
      Saṅghaṃ saraṇaṃ gacchāmi.

  I take refuge in the Buddha.
      I take refuge in the Dharma.
      I take refuge in the Sangha.

Buddhist don't believe in god and Buddha never said anything about god.
So he criticized because of distracting people which Buddha never mentioned this in his techniques or what people supposed him as (that god is exist and can help someone with something) so he wasn't god just ordinary human being like us.
But he enlightened one and became Buddha.

There's Buddha delivered discourse Jewels  in Ratana Sutta

Ratana Sutta

*RATANA SUTTA
The Buddha’s Discourse on
The Three Superb Jewels
And Their Intrinsic Power

With an Introduction, Translation,  and
 Explanations Based on Pali Sources by
Bhikkhu Nanadassana

1.Yànãdha bhåtàni samàgatàni,
Bhummàni và yàni va antalikkhe,
Sabbe'va bhåtà sumanà bhavantu,
Atho' pi sakkacca suõantu bhàsitaŋ.

  1.Whatever beings are here assembled,
  Whether terrestrial or celestial,
  May all beings be glad.
  Moreover,may they attentively
  Listen to what is said:

2.Tasmà hi bhåtà nisàmetha sabbe,
Metta ŋkarotha mànusiyà pajàya,
Divà ca ratto ca haranti ye baliŋ,
Tasmà hi ne rakkhatha appamattà.

  2.Therefore, pay heed all you beings,
  Show your friendliness to humankind,
  Who day and night bring you offerings.
  Hence, protect them diligently.

3.Yaŋ ki¤ci vittaŋ idha và huraŋ và
Saggesu và yaŋ ratanaŋ paõãtaŋ
Na no samaŋ atthi Tathàgatena.
Idam'pi Buddhe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

Suvatthi(su-"good, well"+atthi"to be, being") = well-being
:good  health  or  fortune.
Or  as  the  Commentary  ex-plains: arogatā (healthiness),
nirupaddavatā (no  danger, safety).

  3.Whatever treasure there is here or beyond,
  Or whatever superb jewel is in the heavens,
  None is equal to the Tathàgata (the Buddha).
  Verily, in the Buddha is this superb jewel.
  By virtue of this truth may there be well-being!

4.Khayaŋ viràgaŋ amataŋ paõãtaŋ
Yadajjhagà Sakyamunã samàhito
Na tena Dhammena samatthi ki¤ci.
Idam'pi Dhamme ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  4.There is nothing equal to that Dhamma
  Of the superb Extinction (of defilements),
  Dispassion, and Deathlessness (Nibbàna),
  Which the concentrated Sakyan Sage (the Buddha) has realized.
  Verily, in the Dhamma is this superb jewel.
  By virtue of this truth may there be well-being!

5.Yaŋ Buddhaseññho parivaõõayã suciŋ
Samàdhim'ànantarika¤'¤am'àhu.
Samàdhinà tena samo na vijjati.
Idam'pi Dhamme ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  5.That Purity which the Supreme Buddha extolled
  Is called "concentration with immediate effect".
  Nothing equal to that concentration is found.
  Verily, in the Dhamma is this superb jewel.
  By virtue of this truth may there be well-being!

6.Ye puggalà aññha sataŋ pasatthà
Cattàri etàni yugàni honti.
Te dakkhiõeyyà Sugatassa sàvakà,
Etesu dinnàni mahapphalàni
Idam'pi Saïghe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  6.Those eight individuals
  That are praised by the Virtuous Ones
  Constitute the four pairs (of persons).
  They, the worthy of offerings,
  Are the disciples of the Well-farer (the Buddha),
  And gifts given to them yield abundant fruit.
  Verily, in the Saïgha is this superb jewel.
  By virtue of this truth may there be well-being!

7.Ye suppayuttà manasà daëhena,
Nikkàmino Gotamasàsanamhi,
Te pattipattà amataŋ vigayha,
Laddhà mudhà nibbutiŋ bhu¤jamànà.
Idam'pi Saïghe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  7.Those who with a steadfast mind,
  Apply themselves well
  In the Buddha Gotama's Teaching,
  Being desireless, attain the highest gain.
  They plunge into the Deathlessness (Nibbàna)
  And enjoy the peace of emancipation,
  Obtained for free.
  Verily, in the Saïgha is this superb jewel.
  By virtue of this truth may there be well-being!

8.Yathindakhãlo pañhaviŋ sito siyà
Catubbhi vàtehi asampakampiyo,
Tathåpamaŋ sappurisaŋ vadàmi,
Yo ariyasaccàni avecca passati.
Idam'pi Saïghe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  8.Just as a city-post fixed firmly in the ground
  Is unshake able by the four winds,
  So too, I declare, is the virtuous person
  Who sees the Noble Truths unwaveringly.
  Verily, in the Saïgha is this superb jewel.
  By virtue of this truth may there be well-being!

9.Ye Ariyasaccàni vibhàvayanti,
Gambhãrapa¤¤ena sudesitàni,
Ki¤càpi te honti bhusappamattà
Na te bhavaŋ aññhamaŋ àdiyanti.
Idam'pi Saïghe ratanaŋ paõãtaŋ.

  9.Those who clearly comprehend the Noble
  Truths, Well taught by him of profound wisdom
  Even if they are very negligent,
  They do not take up an eighth rebirth.
  Verily, in the Saïgha is this superb jewel.
  By virtue of this truth may there be well-being!

10.Sahàvassa dassanasampadàya
Tayassu dhammà jahità bhavanti:
Sakkàyadiññhi, vicikicchita¤ca
Sãlabbataŋ và'pi yadatthi ki¤ci.
Catåhapàyehi ca vippamutto,
Cha càbhiñhànàni abhabbo kàtuŋ.
Idam'pi Saïghe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  10.Just with his gaining of insight
  He abandons three states of mind:
  Self-identity view, sceptical doubt,
  And whatsoever [grasping to]
  Mere rules and observances.
  He is also fully freed from (rebirth in)
  The four woeful worlds (apàyas),
  And is incapable of committing
  The six major misdeeds.
  Verily, in the Saïgha is this superb jewel.
  By virtue of this truth may there be well-being!

11.Ki¤càpi so kammaŋ karoti pàpakaŋ
Kàyena vàcà uda cetasà và,
Abhabbo so tassa pañicchàdàya,
Abhabbatà diññhapadassa vuttà.
Idam'pi Saïghe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  11.Any evil action he may still commit
  By body, speech, or mind,
  He is incapable of concealing it;
  For it is said that such incapability
  Is of one who has seen the Path (of Nibbàna).
  Verily, in the Saïgha is this superb jewel.
  By virtue of this truth may there be well-being!

12.Vanappagumbe yathà phussitagge
Gimhànamàse pañhamasmiŋ gimhe,
Tathåpamaŋ
Dhammavaraŋ ade sayã,
Nibbànagàmiŋ paramaŋ hitàya.
Idam'pi Buddhe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  12.As a woodland grove is crowned
  With blossoming flowers
  During the heat of the first month of the summer,
  Even so (crowned) is the sublime Dhamma
  Leading to Nibbàna which
  He (the Buddha)
  Expounded for the highest good.
  Verily, in the Buddha is this superb jewel.
  By virtue of this truth may there be well-being!

13.Varo, vara¤¤å, varado, varàha ro,
Anuttaro Dhammavaraŋ adesayã.
Idam'pi Buddhe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  13.He, the Sublime one (the Buddha),
  The Knower of the Sublime (Nibbàna),
  The Giver of the Sublime (Dhamma),
  The Bringer of the Sublime (Noble Path),
  The Peerless one (the Buddha)
  Taught the Sublime Dhamma.
  Verily, in the Buddha is this
  superb jewel.
  By virtue of this truth may there be well-being!

14.Khãõaŋ puràõaŋ, navaŋ natthi sambhavaŋ
Virattacittà àyatike bhavasmiŋ,
Te khãõabãjà aviråëhicchandà,
Nibbanti dhãrà yathàyaŋ padãpo.
Idam'pi Saïghe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!

  14.Their old (kamma) is destroyed,
  No new (kamma) is produced,
  And their mind is unattached to future rebirth.
  Those wise ones,with the seed (of rebirth-consciousness) destroyed,
  And with no more desire for further growth,
  Go out as the flame of a lamp.
  Verily, in the Saïgha is this superb jewel.
  By virtue of this truth may there be well-being!

(Spoken by Sakka, Lord of the gods)

15.Yànãdha bhåtàni samàgatàni,
Bhummàni và yàni và antalikkhe,
Tathàgataŋ devamanussapåjitaŋ,
Buddhaŋ namassàma.
Suvatthi hotu!

  15.Whatever beings are here assembled,
  Whether terrestrial or celestial,
  Let us revere the perfect Buddha
  Honoured by gods and men.
  May there be well-being!

16.Yànãdha bhåtàni samàgatàni,
Bhummàni và yàni và antalikkhe,
Tathàgataŋ devamanussapåjitaŋ,
Dhammaŋ namassàma.
Suvatthi hotu!

  16.Whatever beings are here assembled,
  Whether terrestrial or celestial,
  Let us revere the perfect Dhamma
  Honoured by gods and men.
  May there be well-being!

17.Yànãdha bhåtàni samàgatàni,
Bhummàni và yàni và antalikkhe,
Tathàgataŋ devamanussapåjitaŋ,
Saïghaŋ namassàma. Suvatthi hotu!

  17.Whatever beings are here assembled,
  Whether terrestrial or celestial,
  Let us revere the perfect Saïgha
  Honoured by gods and men.
  May there be well-being!


Which is a certified/authentic guide to entering Jhnanas?

First, without being explicitly jhana,  to get the citta into samadhi, like here
https://suttacentral.net/an10.2/en/sujato
http://obo.genaud.net/dhamma-vinaya/ati/sn/05_mv/sn05.55.040.than.ati.htm#p1
  there is, before, 'sukhaṃ vediyati'', meaning pleasant vedana or ''sukkha''.
Before the pleasant vedana, there is ''kāyo passambhati'', which is a tranquil body. Before, the  tranquil body, there is ''pītimanassa'' which is mano having piti. Before mano has piti, there is ''Pamuditassa'', which is the experience of joy (of being moral and rejecting thought of delight on kama and ill will, which makes you keep the 5 precepts and all those rules about morality). Before the joy, there is a lack of regrets.

This stuff about  eagerness for renunciation, seeing drawbacks, and nirodha is the discriminating factor between a success and a failure to reach sotapanna or arhanthood through the jhanas,
http://obo.genaud.net/dhamma-vinaya/ati/an/04_fours/an04.178.than.ati.htm#p1

Like the buddha said about him, https://suttacentral.net/an9.41/en/sujato, he claimed that renunciation of sensuality was good, but his citta was not '' confident'' in it. And as usual, the citta is not inclined towards renunciation due to a lack of seeing a danger in sensuality. Once he saw this danger, he managed to get the jhanas.

Now explicitly for the jhanas. First there is a whole vagga about jhanas
http://obo.genaud.net/backmatter/indexes/sutta/sn/03_kv/idx_34_jhanasamyutta.htm

second, the usual way to enter the first jhana is to be ''aloof from sense-desires, aloof from unprofitable states,'' from the typical formulation http://www.buddha-vacana.org/formulae/4jhana.html#1-cl
 and the buddha says that samasamadhi is precisely those jhanas
http://www.buddha-vacana.org/sutta/samyutta/maha/sn45-008.html#sammasamadhi

so the situation where somebody is ''aloof from sense-desires, aloof from unprofitable states,''  should stem form the joy and lack of regrets from being moral and seeing drawbacks of cravings for and delight in sensuality.


How do mahayana Buddhist sutras describe a realized bodhisattvas?

From Vimalakirti Sutra:

  At that time, there lived in the great city of Vaisali a certain Licchavi, Vimalakirti by name. Having served the ancient Buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great superknowledges. He had attained the power of incantations and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative technique, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahayana, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a Buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the Buddhas and was respected by Indra, Brahma, and all the Lokapalas. In order to develop living beings with his skill in liberative technique, he lived in the great city of Vaisali.

  His wealth was inexhaustible for the purpose of sustaining the poor and the helpless. He observed a pure morality in order to protect the immoral. He maintained tolerance and self-control in order to reconcile beings who were angry, cruel, violent, and brutal. He blazed with energy in order to inspire people who were lazy. He maintained concentration, mindfulness, and meditation in order to sustain the mentally troubled. He attained decisive wisdom in order to sustain the foolish.

  He wore the white clothes of the layman, yet lived impeccably like a religious devotee. He lived at home, but remained aloof from the realm of desire, the realm of pure matter, and the immaterial realm. He had a son, a wife, and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet always was endowed with the auspicious signs and marks. He seemed to eat and drink, yet always took nourishment from the taste of meditation. He made his appearance at the fields of sports and in the casinos, but his aim was always to mature those people who were attached to games and gambling. He visited the fashionable heterodox teachers, yet always kept unswerving loyalty to the Buddha. He understood the mundane and transcendental sciences and esoteric practices, yet always took pleasure in the delights of the Dharma. He mixed in all crowds, yet was respected as foremost of all.

  In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma. He engaged in all sorts of businesses, yet had no interest in profit or possessions. To train living beings, he would appear at crossroads and on street corners, and to protect them he participated in government. To turn people away from the Hinayana and to engage them in the Mahayana, he appeared among listeners and teachers of the Dharma. To develop children, he visited all the schools. To demonstrate the evils of desire, he even entered the brothels. To establish drunkards in correct mindfulness, he entered all the cabarets.

  He was honored as the businessman among businessmen because he demonstrated the priority of the Dharma. He was honored as the landlord among landlords because he renounced the aggressiveness of ownership. He was honored as the warrior among warriors because he cultivated endurance, determination, and fortitude. He was honored as the aristocrat among aristocrats because he suppressed pride, vanity, and arrogance. He was honored as the official among officials because he regulated the functions of government according to the Dharma. He was honored as the prince of princes because he reversed their attachment to royal pleasures and sovereign power. He was honored as a eunuch in the royal harem because he taught the young ladies according to the Dharma.

  He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as the Indra among Indras because he showed them the temporality of their lordship. He was honored as the Brahma among Brahmas because he showed them the special excellence of gnosis. He was honored as the Lokapala among Lokapalas because he fostered the development of all living beings.

  Thus lived the Licchavi Vimalakirti in the great city of Vaisali, endowed with an infinite knowledge of skill in liberative techniques.


Piya Tan at http://dharmafarer.org has translations and commentary of many of the suttas. Using the "sitemap" on the right or bottom of the page, you can find specific suttas (sorted by number), or, his "sutta discovery (SD) series" which is sorted thematically.

Some people disagree with [some of] his commentary (see e.g. this topic).


Whether knower disappears automatically after doer disappeared?

Did meditation; when concentration on the breath at the tip of the nose suddenly controller has disappeared and cittarupa came without
  control.

Cittarupa always functions by itself. The idea of a "controller" is an illusion created by delusion, ignorance, clinging & craving.

  Is it a stage that knower and doer disappeared? after the experience feel like no self at that time.

Yes. When the sense of knower & doer disappear, this is insight into anatta (not-self) of the five aggregates. The five aggregates operate on their own, without a self controlling them.


These songs in the mind are hindances. To stop them, yes, stopping listening to songs.

And what is the nutriment for the five hindrances? It should be said: the three kinds of misconduct. The three kinds of misconduct, too, I
say, have a nutriment; they are not without nutriment. And what is the
nutriment for the three kinds of misconduct? It should be said:
non-restraint of the sense faculties. Non-restraint of the sense
faculties, too, I say, has a nutriment; it is not without nutriment.
And what is the nutriment for non-restraint of the sense faculties? It
should be said: lack of mindfulness and clear comprehension. Lack of
mindfulness and clear comprehension, too, I say, has a nutriment; it
is not without nutriment. And what is the nutriment for lack of
mindfulness and clear comprehension? It should be said: careless
attention. Careless attention, too, I say, has a nutriment; it is not
without nutriment. And what is the nutriment for careless attention?
It should be said: lack of faith. Lack of faith, too, I say, has a
nutriment; it is not without nutriment.
AN 10.61


Healthy and fit body does not need to be seen as an attachment. If a monk took the Bodhisattva Vow, all his activities will be done with the wish to benefit others. A healthy body is actually a very useful tool if one wants to help other beings. During a long life free from illnesses one can do much more than during a short life with numerous visits to doctors and hospitals (which are usually costly). Precious human body is also a topic of various teachings (see this or that) which invite us to realise how rare it is to obtain a well-functioning human body and how easy it is to lose it. With that in mind, maintaining a healthy body is a very wise thing to do.

In Tibetan Buddhism one of the main meditation practices involves doing physical  prostrations. In Vajrayana traditions all practitioners - monks and lay ones - need to complete at least 100.000 prostrations as a part of preliminary practices. Some practitioners continue to do prostrations on daily basis and even Dalai Lama admitted that he indeed does them every day.


Why vinaya forbids monk to ordain physically handicapped?

I do not believe the Vinaya rules prohibiting such ordinations are punitive in nature. They are in place to protect the Sangha jewel. Often monks and nuns need to care for each other in old age as householders will not. As such, many communities will not ordain older or enfeebled people simply because it will place too much of a burden on the healthy monks and nuns and which will result in more suffering not less.

The Vinaya rules may are there to preserve the Sangha jewel which is one of the three hopes of the world. Compassion and metta are foremost in the creation and maintenance of such rules.

Here is an explanation from an Abbey in the West:

  Why does the Abbey have an age limit for ordination?

  The Abbey age guideline is a practical consideration. Many monasteries in Taiwan
  have an age limit, as does Thich Nhat Hanh’s sangha.

  In the Vinaya, ordaining preceptors are directed to provide the
  requisites—food, clothing, shelter, and medicine—for their monastic
  followers. Sravasti Abbey commits to lifelong support for monastics
  who ordain here for as long as they live at the Abbey.

  At the Buddha’s time, Dr. Jivaka provided free medical care to all
  monastics. There was no health insurance, and if you needed a tooth
  extracted, the barber in the bazaar did it.  Nowadays, medical and
  dental care are costly, insurance premiums are uncertain, and there
  are still out-of-pocket expenses.

  Looking long term, we need to be sure that the Abbey can financially
  and emotionally support the monastics we ordain, thus we need a good
  balance of ages in the community. If there are too many elderly
  monastics, it will be a burden on the younger monastics and hiring
  full time care is impossible to afford.

  The Abbey is happy to have sangha of all ages visit and train for
  periods of time. The possibility of anagarika ordination remains. We
  also encourage people with monastic aspirations in many other ways,
  including through the annual Exploring Monastic Life program and by
  offering the material in the Monastic Life section of
  thubtenchodron.org.


Buddha's Comment on Compassion Meditation

Buddha taught that one should develop compassion or karuna both with actions and meditation. This can be seen in Mettanisamsa Sutta:

"Monks, for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken, eleven benefits can be expected"

Although good-will or metta is not the same with compassion, both of them are considered two of the four sublime attitudes, brahmavihara. In this sutta, Buddha mentioned that good-will has to be perfected both in mind and actions for the benefits to be experienced. Thus, the same approach applies to compassion as well.

Besides, in my experience, practicing only metta meditation without performing skillful actions related to loving-kindness still makes me feel like I am a "selfish" person. it is only with the practice of both meditation and skillful actions does one able to perfect the sublime attitudes; meditation depends on skillful actions and skillful actions depend on meditation.

References:
"Metta (Mettanisamsa) Sutta: Good Will" (AN 11.16), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 23 July 2013, http://www.accesstoinsight.org/tipitaka/an/an11/an11.016.than.html


Is there an established monastic order, with the beleifs and practices same as the Goenka school of meditation?

(a) 'An established monastic order' - This the Goenka school is not.

There is no Goenka School. Generally this is referred as the linage of Saya Gyi U Ba Khin and Ledi Sayadaw U Ñanadhaja. Also it is influenced by Webu Sayadaw

Ledi Sayadaw U Ñanadhaja and Webu Sayadaw are Buddhist monks. Also there many teachers who are Buddhist Monks who are particle according to S. N. Goenka.

  (b) With principles and beliefs and aims as close to the Goenka school as possible?

Many of the references in the disclosure are meticulously referenced from the Tipitaka. So any monastic order which practices which is close to the Tipitaka would share the same beliefs.


Suffering more in order to feel less suffering? Living with suffering?

Your work colleagues live lives of distraction. For example, when a person has children, they are psychologically driven as a parent to think about them. This brings happiness because it is good kamma to think about unselfishly caring for others. However, this good kamma does not end suffering. But this is why having family is better for the majority of people than becoming a monk or nun. Most people will suffer more if they become a monk or nun because they are designed psycho-biologically to have children & busy their lives with the excitements, loves, joys & sorrows of parenting. Parenting gives life a 'purpose', even though parenting does not end suffering.

As for depression, the Dhamma way is to completely respect non-harming; to know thoroughly in the heart through repeated reflection the Dhamma does not harm, is completely safe & protects all beings. This will result in the mind losing attachment towards abuse. Adults, such as parents, can only abuse children because children, in their innocence, look upon adults as authority figures. When the heart can completely embrace, respect & honor non-harming & non-violence, abusers will be disempowered & lose their authority. They will be rejected & purged.

With abusive parents, this type of cleansing/healing can be difficult to do because there is an instinctual expectation that parents should be good to us, which enhances the depression. The depression is not only caused by the abuse or violence but also due to the expectation, hurt & sense of betrayal that parents have not cared for us, making us feel unworthy.

Therefore, the Dhamma states no person, including parents, have the right to abuse or do violence to any person, including their own children. The Dhamma states abusers that abuse children end up in hell, according to the law of Dhamma. If we can imagine an abusive parent in hell, we may begin to feel sympathy for their ignorance & spiritual poverty/illness.

Parents that abuse their children have a serious mental problem or illness. The more clearly this can be seen & realised, the more the illness can be removed from our heart/mind & returned to where it came from; the more we can feel sorry for the abuser rather than feel hurt from the abuser.

To focus on imagined "happy" scenarios may possibly help overcome depression by brainwashing oneself enough. This sounds like painting over rust.

The Buddha clearly said enlightenment is the cessation of suffering. However, enlightenment is comprised of three factors, one of which is having a clear vision of non-harming. When the heart is saturated with the love (metta) of non-harming, this is like removing rust from shiny metal rather than painting over it. It is harder work & may be more painful in the short term.

Ultimately, enlightenment sees the 'doer' of abuse is merely the element of 'ignorance' (rather than a 'person', such as a 'parent'). The Buddha explained life is comprised of only 'elements' ('dhatu'), which includes elements such as 'violence' & 'non-harming'.

Abusers do not intentionally act to abuse. In reality, such minds have no control over such behaviour because an unwholesome suffering element is controlling the mind.

The Pali suttas say:

  Dependent on the violence element, perception of violence arises;

  dependent on perception of violence, violent intention arises;

  dependent on violent intention, violent desire arises;

  dependent on violent desire, violent passion arises;

  dependent on violent passion , violent quest arises;

  engaged in the quest of violence, the uninstructed worldling conducts himself wrongly in these three ways — with the body, with speech, and
  with the mind

  SN 14.12

  137. Those who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten
  states:

  138-140 Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges,
  loss of relatives, or loss of wealth, or houses destroyed by ravaging
  fire; upon dissolution of the body that ignorant person is born in hell.

  Dhammapada


What does zen have to do with spontaneity?

They said that "zen is just about being spontaneous and free from rules." Are they right? Why or why not? Is it deeper than just being spontaneous?

Well, it depends on the audience. Take a martial art analogy, you'll never hear a serious master instructing his white-belt student to be "spontaneous and free from rules". You'll only hear that once you've earned a 3rd dan on your black belt. If you're a white-belt, he's gonna have you do tons of drills, physical conditioning, fixed katas, sparring, etc. until your knuckles bleed. Why? 'cuz for any fighting discipline, one still has to put his money where his mouth is by proving how his "spontaneity and freedom from rules" helps him surviving 3 rounds inside the ring. Similarly for spirituality, tell a zen novice to be spontaneous and free from rules on day one, and he'll die inside the ring against Mara in under 3 seconds, let alone 3 rounds.


Biofeedback programs just take data such as heart rate, blood pressure, etc... and display them on a screen so that the person can see them. The underlying theory is that if a person can directly see what's going on, they would be better able to adjust themselves to slow them down.

Because these devices cannot directly access the mental activity of the meditator, I don't see how they could be of much use. Certainly if one is developing some form of calm abiding it might be useful to an absolute beginner, but once they start making progress, even stopping to check the machine readout would be comparatively distracting and would erode one's concentration.


Why is it that I always experience sleep paralysis (suffocating) very often?

I once read that meditation, yoga etc. can help to get a deeper breath and to switch more to belly breathing instead of breast breathing. Thus, those practices may potentially support your condition. Nevertheless, I think you won't find the reason or cure for it in Buddhism.


Is "Fake it 'til you make it" an acceptable Buddhist behavior?

The idiom "Fake it until you make it" or the recent turn of phrase "Fake it until you become it" used by Amy Cuddy in a Ted Talk about body posture and how it effects your psychology seems to focus mostly on the concept of confidence: http://www.ted.com/talks/amy_cuddy_your_body_language_shapes_who_you_are

In that sense in the west there seems to be an interesting idea that confidence is key to success and therefore one should be confident at all times. This is of course not possible and there is where this idiom comes in. The idea is that if one act and behaves as if one is confident, one becomes more confident by way of training. in other words: "embody as best as you can, that which you want to be."

If taken in this way the idea may be applicable to Buddhists, not waiting for confidence, not being paralysed by uncertainty but practising being the person you want to be. Note that this is not the same as ignoring ones feeling or suppressing it. Nor is it a mode you don't allow yourself to fail.

I agree with the other answers that you did not act inappropriately. As long as one does not flinch because of it, or see it as a failure.


According to SN 12.17, Eternalist have the view ‘The one who acts is the one who experiences’ and annihilationist have the view ‘The one who acts is someone other than the one who experiences.

  "'The one who acts is the one who experiences [the result of the act]' amounts to the eternalist statement, 'Existing from the very beginning, stress is self-made.' 'The one who acts is someone other than the one who experiences'[2] amounts to the annihilationist statement, 'For one existing harassed by feeling, stress is other-made.' Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle:

The Buddha teaches via the middle. So our view or the “Buddhist view” would be,

  ‘From ignorance as a requisite condition come fabrications.
  From fabrications as a requisite condition comes consciousness.
  From consciousness as a requisite condition comes name-&-form.
  From name-&-form as a requisite condition come the six sense media.
  From the six sense media as a requisite condition comes contact.
  From contact as a requisite condition comes feeling.
  From feeling as a requisite condition comes craving.
  From craving as a requisite condition comes clinging/sustenance.
  From clinging/sustenance as a requisite condition comes becoming.
  From becoming as a requisite condition comes birth.
  From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.’


8 causes of Earthquake - Maha-parinibbana Sutta

There are instances where the earth trembled due to certain significant event or a very meritorious person. But I do not think these are not very serious tremors. In recent times also these have happened. E.g.

Sometimes, even in this unhappy atmosphere, there would be a ray of hope. Sayagyi had said that on my arrival in India, nature would give a sign of my future success. I travelled by air from Yangon (Rangoon) and, as it happened, when I descended from the plane in Calcutta there was an earth tremor. The next day I read in the newspapers that it had affected a large area of northern India. To me it was as if the country was thrilled to regain the long-lost jewel of the Dhamma.
Signs of this kind had occurred in the time of the Buddha. Was this nature’s way of expressing joy at the rebirth of the Buddha’s teaching through the return of Vipassana? However, when I recalled the present difficulties, I felt that perhaps the earthquake had just been a coincidence and that it was senseless to give it importance. I needed to understand and accept the existing situation, which was bleak.

Source: First Vipassana Course In India
Killing many beings who a meritorious may cause natural disasters. In the past there is a Tsunami which hit Sri Lanka when an Arahat was killed. In such cases life may get harmed.
Being enlightened is beneficial to oneself and others. Generally as far as I know earth tremors arising from this do not harm beings.


How do Buddhist monks find reincarnations of previous monks while filtering out the wrong persons?

Sometimes it doesn't work very well: there are examples of reincarnations who behave badly.
And they must make it work: for example the current Dalai Lama wasn't keen to study, when he was young, his teacher had to make him study by threatening him with a whip.
At Home With the Dalai Lama

I also know that he wasn't a particularly good student when he was young. He had a mercurial temper and was impulsive. Monastic disciplines like meditation and scriptural study did not come naturally to him.
"Around seven or eight," the Dalai Lama told me in an earlier meeting, a mischievous gleam in his eyes, "I had no interest in study. Only play. But one thing: my mind since young, quite sharp, can learn easily. This brings laziness. So my tutor always keep one whip, a yellow whip, by his side. When I saw the yellow whip, the holy whip for holy student the Dalai Lama, I studied. Out of fear. Even at that age I know, if I study, no holy pain."
Despite his reluctance to study when he was a child, the Dalai Lama applied himself every morning. With perseverance and self-control, he learned to sit still for long periods. Gradually he was better able to control his errant impulses. Meditation and study came before play; delayed gratification became a matter of course.

See also Training.
Wikipedia has a description of how they found him, Searching for the reincarnation, which includes,

The High Lamas used several ways in which they can increase the chances of finding the reincarnation. High Lamas often visit Lhamo La-tso, a lake in central Tibet, and watch for a sign from the lake itself. This may be either a vision or some indication of the direction in which to search, and this was how Tenzin Gyatso was found.
It was here that in 1935, the Regent Reting Rinpoche received a clear vision of three Tibetan letters and of a monastery with a jade-green and gold roof, and a house with turquoise roof tiles, which led to the discovery of Tenzin Gyatso, the 14th Dalai Lama.[26][27][28]

There's a description of the theory and practice of it here on the Dalai Lama's web site: Reincarnation


Most suttas in SN 15 like SN 15.1, have the following ending:

Transmigration has no known beginning. No first point is found of
sentient beings roaming and transmigrating, hindered by ignorance and
fettered by craving. For such a long time you have undergone
suffering, agony, and disaster, swelling the cemeteries. This is quite
enough for you to become disillusioned, dispassionate, and freed
regarding all conditions.”

From a different translation of the Tears Sutta:

From an inconstruable beginning comes transmigration. A beginning
point is not evident, though beings hindered by ignorance and fettered
by craving are transmigrating & wandering on. Long have you thus
experienced stress, experienced pain, experienced loss, swelling the
cemeteries — enough to become disenchanted with all fabricated things,
enough to become dispassionate, enough to be released."

Please also see this answer.


How is marriage after divorce looked upon?

The 3rd precept doesn't prevent you from getting remarried. So as long as you don't steal another man's wife, it should be fine.


Did Ledi Sayadaw invent a vipassana technique?

Though there is no definite record who his teacher was, it is said he learned it from someone else when he was in the Monywa region in the side of Lak-pan-taung Mountain. Also there is reference that this is the Traditional Burmese method. This is mentioned in the VRI and pariyatti.org biography. VRI teachers Vipassana as handed down in the Ledi linage. VRI may be drawing on works by Sayagyi U Ba Khin (E.g. The Clock of Vipassana Has Struck page 71 also makes reference to this.) It the strong belief of this tradition (which I also very much involved and practice) that he learned from a linage handed down from the Sona and Uttara who came as missionaries during King Asoka's time.

The Wikipedia entry (originally sourced from On saints and wizards Ideals of human perfection and power in contemporary Burmese Buddhism by Patrick Pranke page 461) mentions Ledi Sayadaw learned the technique of Vipassana which had remained being taught in the caves of the Sagaing Hills.

Hence this was not exactly his creation as per biographical references above. But the book The Birth of Insight in in page 7 says otherwise though. So there is no proper or consistent way to determine what exactly is right,  though previous case may be right. There are parallel of the technique to some extent in other linages too.

  For eight more years he remained there, teaching and continuing his
  own scholastic endeavors, until 1882 when he moved to Monywa. He was
  now 36 years old. At that time, Monywa was a small district center on
  the east bank of the Chindwin River, which was renowned as a place
  where the teaching method included the entire Tipiṭaka, rather than
  selected portions only.

  To teach Pali to the bhikkhus and sāmaṇeras at Monywa, he came into
  town during the day, but in the evening he would cross to the west
  bank of the Chindwin River and spend the nights in meditation in a
  small vihara (monastery) on the side of Lak-pan-taung Mountain.
  Although we do not have any definitive information, it seems likely
  that this was the period when he began practicing Vipassana in the
  traditional Burmese way: with attention to Ānāpāna (respiration) and
  vedanā (sensation).

Source: http://www.pariyatti.org/Resources/Treasures/VenLediSayadaw/tabid/205/Default.aspx, http://www.vridhamma.org/Teachers-2

  Ledi Sayadaw learned the technique of Vipassana which had remained
  being taught in the caves of the Sagaing Hills, which was honeycombed
  with meditation caves and dotted with forest monasteries. For how long
  we do not know. Verbal accounts state that two monks brought the
  practice of Vipassana to this area at the time of the Buddha. It is
  just as likely that prior to the eighteenth century in Burma, as
  elsewhere in the Theravāda world, it was generally believed that it
  was no longer possible to attain enlightenment and hence nibbāna
  through vipassanā or any other means during the present age.

  The earliest known challenger to this assumption is that of a monk
  from the Sagaing Hills in Upper Burma named Waya-zawta whose movement
  ﬂourished during the reign of Maha-damma-yaza-dipati (r. 1733–1752). A
  young scholar-monk named Medawi (1728–1816) began writing vipassanā
  manuals in the vernacular. Couched in the language of abhidhamma,
  these are the very earliest ‘how-to’ vipassanā books we possess from
  Burma. Medawi’s earliest manual was completed in 1754. Ledi's lineage
  comes from this line, whereby his main teacher was King Mindon’s royal
  minister U Hpo Hlaing (1830–1883), who was notable for his avid
  interest in western science and eﬀorts to reconcile this new
  perspective with abhidhamma. This synthetic approach was passed on to
  his protégé, the scholar-monk, U Nyana, who later became famous as
  Ledi Sayadaw, arguably the most signiﬁcant promoter of vipassanā in
  the modern period.

Source: http://en.wikipedia.org/wiki/Ledi_Sayadaw, http://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/9290/3151 (page 461)


One of the oldest Buddhist stone structures in India is the Great Stupa at Sanchi, and it has a lot of stone reliefs that have this kind of thing. Here's one example: https://en.wikipedia.org/wiki/Sanchi#mediaviewer/File:Sanchi_Carving.jpg


Why should I focus on that which is not mine?

There is a Buddhist concept of Kalyāṇa-mittatā, Buddha definitely approved friendship amongst the sangha as well as for householders. As long as it was with right people (meaning friends addicted to gambling, alcohol should be avoided).

Now to your dilemma,

  when I realised none of them are mine

The better thing to realize was to say, 'I am not' 'anatta'. As long as you have not realized no-self, and as long as you are you can say 'none of them are mine'. Of course, you do not possess them, so in that sense, they are not yours, but they are YOUR friends. As a householder, friendship is imperative, you cannot live in this samsara like an island, you never know when will you need whom. Although this should not be the criteria to make friends, but this is true.

  They will change or perish. I felt detached and disconnected. I no longer focused on what they were saying.

They will change and perish so will you, so will everybody you know, your wife, your children, your parents, everything is impermanent, 'annicca'. The feeling of detachment is alright, in fact good, but dis-connection shows you lack respect and compassion. Everyone wants to tell their story to friends, share the problems and good and bad times with friends, you should have compassion. You should have listened to them without attachment. Like a lotus in a pond, be in this world but not of it.

  I appeared absent-minded to them.

Are you not practicing mindfulness? Absent-mindedness is not something for a meditator. You should be aware. Later on, you will regret if only I would have been listening to him...

  I appeared as one who doesn't understand or care or love.

Cultivate kindness and compassion. Metta bhava is important.

  Why should I focus on people or serve people who are not mine?

Because Samsara is Nirvana (this is something I learned in Zen). Also not focusing on people who are not of profit to you or not yours shows selfishness and will bolster your ego. Remember the Jataka tales and remember all the sacrifice the Buddha did in His previous life for other beings, out of compassion.


Is everything about the world the 6 sense objects

In my understanding, the suttas tell us that everything that can be cognized, it is cognized through our six sense-doors. The senses work conjoined with sensory stimuli and consciousness of each sense door, which arises only after the impingement between a stimuli with the sense-organ; the interaction between this three conditions is called "contact".

If one were to posit that something can be known outside of what our six senses offer to the mind, that would be inconsistent with our capacity to know the world.

From the above, we cannot conclude that "everything is mind-made", but only that we feel and get "our" information through "our" senses. Now, if you want to know where does this sensory data come from, I would argue that such answer is out of reach, beyond our ability of knowledge. The very question of "how can we feel what lies beyond our feelings" becomes contradictory, as far as I can tell.

We can only be conscious about what we perceive; and we perceive only what we feel through our sense-doors (including the mind as the six sense-door).

In my opinion, this is why the Buddha equates the senses to "the world", because in practice we can only speak and reflect about what our senses are able to tell us. Anything beyond them might fall under the realm of speculation and fantasy.

Kind regards!


How is His Holiness the Dalai Lama able to watch TV?

In an interview the Dalai Lama says he watched shows like Discovery. He says he does not watch entertainment shows and does not listen to music. He apparently uses television like an educational book.
http://transcripts.cnn.com/TRANSCRIPTS/1204/25/pmt.01.html
CTRL F type in television in the search box and you will see the interview excerpts.

His Holiness the Dalai Lama does not put conditions on anyone of any religious orientation or intellectual direction. He accepts all as they are. He eats meat every other day due to a medical condition. He tries to be the leader of a country and a spiritual branch of Buddhism and stay relevant to the latest technologies.

If your branch of Buddhism restricts media access, and that is acceptable to you, then follow the path you are on. We are all headed to the same destination, if there is a destination.

Thank you for the question.apparently


Could you translate 'suchness' as "being perceptible to the senses"?

I think things can be perceptible without consciousness, and that visibility is in some sense indivisible, so is perceived the same even when the visible thing is broken up.

In the oldest texts mn43, it says that what one perceives that one also feels & cognizes. That which is spoken of as perception can be explained as something cognized by that which is called mind, consciousness or intellect.
Creation, feeling, consciousness, perception are thought of as conjoined by Theravada.
Therefore the way you express it, i think would not be agreeable with the sutta expression.
It seems as you would separate consciousness from perception not by context but in a way that one can come before the other. If this is so then imho it is disagreeable in meaning as well as expression.
Consciousness is to be understood and intellect is to be developed.
The semantics of how you hold the doctrine in mind are very important to get right. If this doesn't occur then it is like a mistake in forming an algebraic equation. The term mind is to be thought of principally unlike anything else much like multiplying two negatives is a pretty unique principal seen by intellect so the function of mind is much more difficult to see and is to be comprehended for the doctrine to be properly carried.
It is said in the Sutta: 'it arises as one thing and ceases as another', 'it preceeds all things, all things are mind made', it is called 'the world' because it is that in the world which perceives & conceives the world.
Consciousness is a general term which is thought to include past, present & future instances of such or such consciousness thought to be coming into play as one thing and ceasing as another.
One can't think about consciousness as something in time. It is like the philosophy of measuring the position of an electron, it is not something you can observe as being here or there because that which is thought of as an electron is principally such that will have moved by the time you perceive it's location. With consciousness you likewise infer it's demonstrable coming into play and only think about it's function. You will see then that it's semantically tied up with conception & perception of all kind.

Hidden is the mind


When we say "level of abstraction" we don't mean "level of sophistication", but rather "how much generalization this abstraction entails". "High level of abstraction" means a birds-eyes-view with a lot of generalization. "Low-level of abstraction" means we look at particulars.

For example, when we say "In US, Democrats are generally good people, and Republicans are generally more pragmatic than ethical."  -- that's a high level of abstraction, not high level of sophistication.

Most people hold these kind of very general views about things, very much simplified. In fact, the nature of MIND is such that it has tendency to forming and holding on to such simplified views. Children are known for this, as well as unsophisticated adults. Mahayana Buddhists say that "reifying" (grasping as real) such views is the root of suffering. Buddha said, the Highest of the two Right Views (the right view without asavas vs the right view with asavas) is "analysis of dharmas" - meaning, the ultimate right view is to go beyond simplified views and reifyed abstractions.

Why?

Because simplified views omit too much, they are "leaking abstractions", thereby creating potential for mental conflict, which is the nature of suffering.

How do they create potential for mental conflict?

Either two (groups of) people hold opposing simplified views on the same ontological subject, and therefore come in conflict with each other. OR
A person grasps at a simplified view and comes in conflict with REALITY when the details omitted in the simplified view inevitably come up. (One obvious example is Impermanence - i.e. we grasp at an idea of an entity as something fixed, while the reality beyond this simplified abstraction is an assembly of transitory aggregates. Impermanence is just one example of leaking abstraction though, out of million other cases.)

To summarize, grasping at views, specifically grasping at "abstract", "generalized", "simplified" views, and specifically assuming them to be THE ontological reality must be recognized as the root of suffering.


If there's no "self" then why should I care about the future lives and nirvana?

Whether you believe in a 'self' or not, suffering is very real. You experience it on a daily basis. It is this suffering that makes beings look for an end to it. There's only one permanent end to suffering and that is Nibbana. That is why you should care about striving for it. Craving is what prevents you from accomplishing this. Ignorance is what causes craving to arise. The belief of a self is just one form of ignorance that you have to get rid of in order cut off craving.

Ignorance means not seeing things as they really are. So you cannot get rid of it just by changing your opinion or reasoning it out. You need to start seeing things as they really are.


I haven't studied clinical psychology.

When I read this comment I discovered it has a doctrine or theory about something it calls "behavioral activation" --

  In the case of depression there is ample clinical evidence for behavioral activation as a mean to counter a clinical depressions cognitions, emotions and behavior.

Using Google I found a quick description of "behavioural activation" here: Behavioural Activation: Behavioural Therapy For Depression Treatment

That theory sounds plausible (e.g. worth testing).

Anyway I think that adds insight or background information to the quote in the OP ...

  When your goal is to help another person [out of compassion], then your reward system will be activated when you’re meeting that goal

... i.e. at least enough to help understand what Dr. Weng was saying.

And if that ties in (as it seems to here) to being a therapy for depression, that might answer your question about motivation -- because I think that depression is antagonistic to motivation in general.

Secondly, this article ...

Why You Procrastinate (It Has Nothing to Do With Self-Control)
If procrastination isn’t about laziness, then what is it about?

... claims that procrastination is a problem of emotional regulation -- i.e. it's caused by wanting to avoid emotional problems which you associate with the task that you're procrastinating about (and preferring tasks which give a short-term reward).

So perhaps this (quoting from the article cited in the OP), "the compassion training also seemed to strengthen the brain’s ability to regulate emotions", suggests another way in which it might improve "drive" -- i.e. by reducing a "need for procrastination".

I guess a question (perhaps your question, which I'm not sure this answers) is whether it improves all emotional regulation, or only the regulation of emotions associated with the suffering of others (compassion).

Thirdly, this article from a while ago, The Pursuit of Happiness suggests that with meditation (it didn't say what kind -- the sort practised by "the Dalai Lama's lamas, the monks") lets you "train" the mind to be "happier" and remain happy under adverse conditions (including specifically unpleasant external stimuli).

That too fits with the theory of what causes procrastination.


How to emotionally cut free from an individual?

The problem described here is all within the mind of your friend. The Sigalovada Sutta explains, in our lives, we will encounter 'true friends' & 'false friends'. The Sigalovada Sutta describes in detail the characteristics of 'true friends' & 'false friends'.

The method of escape is two-fold:

Discern clearly with wisdom the other person is a 'false-friend'.
Ensure this clear discernment is free from hatred & established in equanimity & concern (compassion).


I haven't spent time working as an academic, but right livelihood is expressed as avoiding work dealing with weapons, human beings, poisons, meat and intoxicants. So as long as your work does not cause harm you should be ok. The fact that you are thinking is not an impediment, there is no job that does not require thinking, and thinking is never a hindrance. Arahants think.


Does the lifespan get shorter or longer ?

In Buddha's time the life span is said to have been 100 years and there were several theras who touched even 120 years e.g. Ananda and Maha Kassapa. In fact Bakkula thera is said to have lived 160 years, he had ordained when he was 80. But we rarely hear anyone passing 100 at present.

A well-respected monk in Sri Lanka (late Ven. Nauyane Ariyadhamma) has mentioned that the life span reduces by 10 years in each millennium. Judging from that, the 10 year period should occur roughly in 7500 years from now. Who knows what can happen within this period.

The causes of illnesses and therefore, the reduction in life span according to Buddhism is mentioned in Cakkavatthi sutta.

  Thus, brethren, from goods not being bestowed on the destitute poverty grew rife; from poverty growing rife stealing increased, from the spread of stealing violence grew apace, from the growth of violence the destruction of life became common, from the frequency of murder lying grew common, from lying growing common, evil speaking grew abundant, from evil speaking growing abundant, adultery grew common, from adultery growing common abusive and idle talk grew common, from abusive and idle talk growing common, covetousness and ill-will grew common, from covetousness and ill-will growing common, false opinions grew common, from false opinions growing common, incest, wanton greed and perverted lust grew common, finally from incest, wanton greed and perverted lust growing common lack of filial and religious piety and lack of regard for the head of the clan grew great.

  From these things growing, the life-span of those beings and the
  comeliness of them wasted, so that, of humans whose span of life was
  two and a half centuries, the sons lived but one century.
  DN 26

The essence of this is that for the life span to increase, human qualities also have to improve, advances in medication and increase in the standard of living alone will not be enough.


How long does it take for one to remember a previous life in a sitting?

Personally I do not have any experience (I also like to have it though). Anyway according to my understanding the most difficult part is not step 3, it is step 1. Obtain the four rūpa-jhānas. If you can do it, I think the 3rd step is relatively easy compared to the 1st one.

If you somehow managed to go back to your previous life, then going backward from there is considered as relatively easy. Moving this life to previous one is the difficult task (As I have heard).

I heard several "Dhamma" talks around this topic and according to them if you are a good meditator and if you can practice the meditation most of the time, it is suggested a couple of years (it pretty much depends on you and your past Kamma).

Further, generally Buddhist meditators do not practice meditation focusing on getting these abilities.


Prajñāpāramitā Hṛdaya Sūtra in Sanskrit with English translation

The prajnaparamita canon is quite ancient going back to 1-2 BCE. It's not clear if the original set of sutras were composed in Sanskrit or Gandhari first and subsequently translated to Sanskrit. (Source: Wikipedia)

However the heart (Hṛdaya) sutra, said to be part of the Prajñāpāramitā Sūtra canon, and most famous certainly, is in the view of modern historians and scholars almost certainly not part of the original Indian compositions. It was likely composed in Chinese and later rendered in Sanskrit.

Source: Jan Nattier. 1992. The Heart Sūtra : a Chinese apocryphal text? Journal of the International Association of Buddhist Studies. Vol. 15 (2), p.153-223.

This is a text that has caused a lot of confusion among students because it attempts to lay down the highest of realized truths using the inadequate vehicle of conventional language. Despite several attempts at translating it to be less obscure, it is a text that needs to be meditated upon, and not merely understood through the intellect reading it - (i.e. the language it is read in doesn't really matter as long as the translation is correct).

Here are some side by side Sanskrit-English translations:

Heart Sutra Chanted in Sanskrit
Prajna Paramita Heart Sutra in Sanskrit

... and one can find more of them using Google, but it is impossible to find the authentic original Sanskrit you're looking for (because there is none?).


These six properties (dhātus/elements) are means of escape. Which six?

  "Furthermore, there is the case where a monk might say, 'Although compassion has been developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken by me as my awareness-release, still viciousness keeps overpowering my mind.' He should be told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent the Blessed One, for it's not right to misrepresent the Blessed One, and the Blessed One wouldn't say that. It's impossible, there is no way that — when compassion has been developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken as an awareness-release — viciousness would still keep overpowering the mind. That possibility doesn't exist, for this is the escape from viciousness: compassion as an awareness-release.' (AN 6.13)

  Karuna (compassion). See also Brahmavihara.
  As a factor leading to liberation: AN 6.13
  Systematic practice of ~: SN 42.8
  Practicing ~ as a way to deal with annoying people: AN 5.161
  Detachment and Compassion in Early Buddhism (Harris)
  "Educating Compassion"

It's not possible to develop compassion, understand it even, if one is after certain elements, follwer of certain dhatus, holding on wrong views and disregard the tripple gems. Such are no means. So fist real refuge is generally the only refuge.

Such answers like

  Compassion is the willingness or wish to help others therefore I suppose compassion can only be practised when others need help when it is obviously they want help.

might give foundation for defilements to regard there ideas for right, but such does not cover what is called skillful or path contuctive.

The wish to help other beings has nothing to do if one is actually able or not, regardless of lack in oneself or by handicaps of others: boundless, meaning that all beings are to be included.

Of course such as to develope karuna requires such as compassion or pity toward one self first. This requires the understanding that one actually need to be helped, misses certain things for having no kind of suffering.

If one does not see dukkha, one does not see ground for help. Not knowing dukkha in one self, not spoken about the cause, how can one develop even desire to help other?

There is no being that is not subject to suffering, knowing it or not.

To be able to develope conductive compassion it is required to have right view, without right view, the following parts of the eightfold path, which are in fact deeds of compassion, starting with virtue outwardly, can not come into be.

Developing right compassion, even to expand it torward all beings is therefore not possible for a wordily mind, person, but might be so fare, "just" a training.

  One who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.

Such is impossible for a person with giant ego, totally overestimating one self. Such a person will of course, guided by his defilements, prefer to dwell in his "emptiness" (e.g. in his ignorance).

At least, one IS able to help every being - to pull away the ground of such foolish ideas: even if one might not see certain lack, does not know certain mind, in keeping precepts, being without intention to harm, has threefold rght intention, one helps all beings.

  "There is the case where a disciple of the noble ones, abandoning the taking of life/taking what is not given/illicit sex/lying/use of intoxicants, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans... (AN 8.39)

Taken on such on high level, this is by the way the reason why monks and certain brahmans are often addressed as "lord of compassion", because of the gift of virtue and then the other trainings and for teaching possible the way to end suffering.

So compassion in action on the eightfold path helps actually every being, and ideas, like even favored by deluded minds here, giving cause to be corrected for those able to see through defilements, have no rightous ground at all.

Since this is actually a place that gives much reason to face the suffering of beings, caught in wrong views, here is planty place to spread compassion, pity for them, since that grave hopeless situation no one can directly posible help, is indeed a field that "cries" for compassion and may lead later to righous equanimity "beings are heirs of their kamma", that's then dwellingin emptiness, not possible to gain without having done the right deeds in body, speech and mind befor.

So the matter in short, incl. act-ually all being:

  And how does one, when watching after oneself, watch after others? Through pursuing [the practice: e.g. stating with developing right view by practicing silas], through developing it, through devoting oneself to it. This is how one, when watching after oneself, watches after others.

  "And how does one, when watching after others, watch after oneself? Through endurance, through harmlessness, and through a mind of kindness & sympathy (e.g. developing a mind, thoughs of compssion). This is how one, when watching after others, watches after oneself. (BaMboo-acrobats)

So, right here where this is, there is, at the point of a wordling, no better act of compassion as to strive for right view by practicing generosity, precepts and reflecting the Dhamma and let go of certain ego-trips:

  Abandoning the wrong factors of the path

  "One tries to abandon wrong view & to enter into right view: This is one's right effort...

  "One tries to abandon wrong resolve & to enter into right resolve: This is one's right effort...

  "One tries to abandon wrong speech & to enter into right speech: This is one's right effort...

  "One tries to abandon wrong action & to enter into right action: This is one's right effort...

  "One tries to abandon wrong livelihood & to enter into right livelihood: This is one's right effort."

  — MN 117

  Cultivating skillful ways of thought

  "And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action."

  — AN 10.176

With much karuna! (and mudita) and as a "Bodhisatta" once explained: "How few understand what love (goodwill & compassion) really is,... : Wisdom and the work for it.

  Sabbe sattā sabba-dukkhā pamuccantu.

  May all living beings be freed from all stress & pain.

For those more interested in how to develop the Brahma Viharas: The Sublime Attitudes: A Study Guide on the Brahmaviharas

Beware of the manifold extrems of Mohayana-Compassion, leading to pain for many and oneself in wandering on, feeding on the "beloved"...

[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]


(1) Usually, I meditate, but discursive thought still comments on objects, perceptions, other thoughts. I usually focus on the breathing
  with a commentary, i.e. "I'm breathing," "I should focus on this," "I
  should focus on that," "My mind is clearer," "My mind is confused,"
  etc.

This is OK for initial developing of meditative awareness or when the mind is exceptionally busy.

This is a way to slow down the discursive mind by replacing uncontrolled thoughts with controlled thoughts, as taught as the 4th method in MN 20.

  (2) However, today, I focused on the breathing with very little commentary, just perceiving the sensations at the nose. The rare
  thought which arose was: "Nothing is happening," "Everything's quiet."
  My mind was nevertheless alert, and I didn't feel lethargy. Is this second instance what one should aim for in meditation?

Yes; this second instance is what one should aim for in meditation. The less thoughts the better.

  I know one shouldn't control the thoughts, or judge experience

When possible, the Pali suttas teach to control thoughts & to judge & replace any unbeneficial discursive thoughts with beneficial thoughts, as taught in MN 19 & MN 20.

  I would've thought the second leads to boredom, but rather I find a non-discursive alertness.

The 2nd method leads to calm & (if the non-verbal emotional hindrances can be calmed) to the joy of concentration.

  I also feel that in that moment nothing happens. Thoughts?

To believe nothing happens is the hindrance of doubt rather than the spiritual power of faith/trust.

A person wishing to fully practise the Buddhist path should have faith in the teachings.

Before the mind can naturally energize & develop buoyancy & joy, it must settle down, which can appear stagnant for a time.


What are these three things Buddha cannot do?

The closest I can find so far, from DN 29, are 9 things that enlightened persons (arahants) cannot do, which apply to the Buddha too:

  A mendicant who is perfected—with defilements ended, who has completed
  the spiritual journey, done what had to be done, laid down the burden,
  achieved their own goal, utterly ended the fetters of rebirth, and is
  rightly freed through enlightenment—can’t transgress in nine respects.
  A mendicant with defilements ended can’t deliberately take the life of
  a living creature, take something with the intention to steal, have
  sex, tell a deliberate lie, or store up goods for their own enjoyment
  like they did as a lay person. And they can’t make decisions
  prejudiced by favoritism, hostility, stupidity, or cowardice. A
  mendicant who is perfected can’t transgress in these nine respects.’

The above is the Sujato translation. You can find the Thanissaro translation here.