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Did Buddha told anything about if we can travel to the end of the cosmos?
Did the Buddha tell us anything about reaching the end of the cosmos or time-travel through the means of experiencing all the Jhanas in meditation?

Normally the Buddha dismissed these types of questions as unimportant, or distractions from the goal of liberation. Though the question as worded is quite broad and might need to be narrowed

The answers to this question might be relevant (it asks, "I want to know what is inside a black hole.").

We know of no sutra directly bearing on the subject of time travel, although space travel to the akasha deva loka ("space world of shining ones") is frequently met with in both directions, Sakka to Earth and the Buddha and monastics to many "celestial" worlds [like the Buddha, Maha Moggallana, and other disciples going into near Earth orbit and battling a reptilian or naga named Nandopananda). But there is one oddity we never stop pointing out:
During WW II the Germans developed a time travel "bell" (Die Glocke), which just happens to look exactly like the strange hollow stupas, reliquary mounds or "bells" housing Buddha figures at the largest Buddhist site in the world -- Borobudur, Central Java, Indonesia -- with its massive, pyramid-like platforms. The structure is the size of a mountain in what is now an Islamic.

So marvelous and inexplicable to the Muslims was this site that they tried to destroy it but could not. Nor could they build anything to rival it; they simply did not have the technology. Instead, they buried it in a massive pile of mud. More than a century later, when the British archeologists were surveying the site, one realized that there was no way there could be a "mountain" there. He had his workers dig, and he is credited with rediscovering a Buddhist temple complex larger than the massive pieces in Bamiyan, Afghanistan (although the unexcavated Mes Aynak site may rival Borobudur, but if Chinese mining interests have their way, it will be destroyed first) and Angkor Wat, Cambodia.
The Germans were given off-planet instructions on how to construct a transporter, which they dubbed "The Bell" (Die Glocke), and tested it. They sent it into the future and retrieved, weather beaten a short time later. What else they did is kept top secret by the OSI, CIA, NASA, and other American organizations which inherited and protected German scientists after the war, such as Robert Oppenheimer and Nazi Wernher von Braun.
[Edited]. In Buddhism philosophy there is also Kalachakra Mandala which also look like Borobudur Temple.
Meaning of Kalachakra Mandala : The word kalachakra means cycles of time, and the Kalachakra system presents three such cycles – external, internal and alternative. The external and internal cycles deal with time as we normally know it, while the alternative cycles are practices for gaining liberation from these two.
What is the Kalachakra?.
Many articles are there explained about Kalachakra Manadala.
There also explained about cosmos and about five strings of attachments.
[Edited].

Once the Blessed One [the Buddha, who was known as the Teacher of Devas and Humans] was staying near Savatthi, in Jeta's Grove, at Anathapindika's monastery. Then the male deva Rohitassa, late at night, with his splendid radiance lighting up the entire grove, went to the Blessed One, bowed, respectfully stood to one side, and asked:

"Venerable sir, is it possible by traveling to know or see or reach the far end of the universe where one does not undergo rebirth, aging, dying, passing away, or reappearing?"
"I tell you, friend, that it is not possible by traveling to know or see or reach the far end of the universe where one does not undergo rebirth, aging, dying, passing away, or reappearing."
"It is amazing, venerable sir, it is awe-inspiring, how well this has been said by the Blessed One! ...Once I was a seer (Indian rishi, yogi) named Rohitassa, a disciple of [the Guru] Bhoja, a powerful sky-walker. My speed was as fast as that of a strong archer -- well-trained, a practiced hand, a practiced sharp-shooter -- shooting a light arrow across the shadow of a palm tree. [This is a common idiom to illustrate extreme speed in ancient India, the time it would take a shot arrow to pass the shadow of a tree.] My stride stretched as far as the East Sea is from the West [the width of India]. To me, endowed with such speed, such a stride, there arose the desire: 'I will go traveling to the end of the universe.'
"I with a 100 year life, a 100 year span spent 100 years traveling. And apart from the time spent eating, drinking, savoring, urinating, defecating, and sleeping to ward off weariness. But without reaching the end of the universe, I died along the way. So it is amazing, venerable sir, it is awesome, how well this has been said by the Blessed One!"

[The Buddha replied:]

"I tell you, friend, that it is not possible by traveling to know or see or reach the far end of the universe... But at the same time, I tell you that there is no making an end of disappointment and suffering without reaching the end of the universe (world).
    It is just within this fathom-long body, with its perception and intellect, that I declare that:

There is the universe (world),
The origination of the universe,
The cessation of the universe, and
The path of practice leading to the cessation of the universe." [This is another wording of the ennobling Four Noble Truths.]

"It is not to be reached by traveling [in space]. AND it is not without reaching the end of the universe that there is release from disappointment and suffering.
"So truly the wise one, an expert with regard to the cosmos, a knower of the end of the cosmos, having fulfilled the holy life, calmed, knowing the cosmos' end, doesn't long for this cosmos or for any other."

(See also AN 9.38).

So even if they found that Die Glocke were look like Borobudur temple.
Buddha said all about it is cosmos.

"These five strings of sensuality are, in the discipline of the noble ones, called the cosmos.
Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality that, in the discipline of the noble ones, are called the cosmos. AN 9.38

Good answer and proper quotes, aside of the things about Germans and "die Glocke" Tipitaka is good, certain stories elsewhere not really useful everywhere. Maybe you like to make the changes so that the answer looks as bright as it could be Nyom Swapnil. Sadhu!

...and, a source link is missing at the last quote.5 strings? ...  why is the 6th missing here? 5 is not right, if saying thats all.See "The all (cosmos)" http://zugangzureinsicht.org/html/tipitaka/sn/sn35/sn35.023.than_en.html

Ohh and one more in relation the the question direct: its possible to come beyound the cosmos, tme and space, and that is what the Buddhas teaching is about. Maybe also good to add and share a link to a good sutta, telling that. Mudita

While we could endless turn from one new end to the next with jhanas, it requires vipassana, to see that the cosmos is just this 6 senses and their sphare, to gain limitless freedom and unbound to the cosmos limits through sging, sickness and death of even a desired and grasped end.

@SamanaJohann I'm going to attend vipassana soon so I'm excited and so I could understand cosmos if I could lead to jhana. But Buddha simply told what is cosmos and we can't reach by traveling. So thanks a lot for this question so we all could get all about it. And I was thinking about you while answering. Thanks a lot.

Do as you feel fit und mudita & Sadhu with your noble future undertaking, Nyom Swapnil.

And here that you understand what Atma said: There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. This is called a monk who, coming to the end of the cosmos, remains at the end of the cosmos. Others say of him, 'He is encompassed in the cosmos; he has not escaped from the cosmos.' And I too say of him, 'He is encompassed in the cosmos; he has not escaped from the cosmos.' AN9.38 Ever End in the cosmos is not lasring.

@SamanaJohann Thanks a lot. I'll try to escape from it. Thanks a lot for your invaluable  guidance.

@Lanka My pleasure @-}--

The first bit of this answer seems to be an unattributed quote copied from "Buddhism and Time Travel"

@ChrisW I've copied from there. But when I've searched I found I missed something important in answer.  Maybe I need to edit my answer. Thank you so much otherwise I had never find it.

@ChrisW I've edited my answer with the information I found. Thank you so much for your attention. Highlighted with [Edited] tag. Thank you so much.

Did the Buddha tell us anything about reaching the end of the cosmos or time-travel through the means of experiencing all the Jhanas in meditation?
These are the undeclared questions:

"'...does Master Gotama hold the view: 'The cosmos is eternal: only this
  is true, anything otherwise is worthless'?"
"...no..."
"Then does Master Gotama hold the view: 'The cosmos is not eternal:
  only this is true, anything otherwise is worthless'?"
"...no..."
"Then does Master Gotama hold the view: 'The cosmos is finite: only
  this is true, anything otherwise is worthless'?"
"...no..."
"Then does Master Gotama hold the view: 'The cosmos is infinite: only
  this is true, anything otherwise is worthless'?"
"...no...'"
Source: https://www.accesstoinsight.org/tipitaka/mn/mn.072.than.html

The Buddha never answered these questions because they veered way too far away from what was relevant, that being the spread of the Dhamma to the best of his ability and the practice of the Dhamma (for himself & others). Time travel can also be seen as far too irrelevant to the practice, even if one could do so by Jhanic ability.
In essence, the undeclared answers communicate to us that we should not go too far with skepticism to allow one to walk the path he taught without distraction.
So we wouldn't know if there was an end to the cosmos, & it wouldn't matter, what matters is the now, here, the practice, & the path to end suffering.
The Jhanic abilities unlocked in meditation can be used to help others on their path or to help yourself by just noticing them as a clear indication you are on the path to realization. Although Jhanas themselves will never help you end suffering, they can be used, with Jhanic ability, as a tool of insight, observation into phenomena.
Although the Buddha warned not to be distracted or abusively use these abilities, this is why you basically never hear or see of them. It's all a personal thing.
In conclusion, focus on the path to end suffering, not irrelevant metaphysical speculations.

Namo tassa bhagavato arahato sammā-sambuddhassa
Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.
Let my person take the best from Dhammadhatus and Swapnils answer and try to form maybe good picture of the whole:
As pointed out, by means of concentrations, we can reach what ever "end" of the cosmos, ones own limits, "ends" which are actually not independent and lasting but always need such as begin, perceptions of space and time:
By abhiñña, powers gained by the training of samādhi

He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds.
MN 119

One of the ten benefits (in the case of this abhiñña, a sideeffect of the training in the higher knowledge), which are good to increase faith when performed.
In an dispute with a Brahman, whether the teaching of Lord Buddha is a selfish one or not, and by being asked if he thinks that certain powers are "real" the Brahman answered, given in the Sangarava Sutta: To Sangarava

"Now, brahman, of these three miracles, which one appeals to you as the highest & most sublime?"
"Master Gotama, of these three miracles, the miracle of psychic power where a certain person wields manifold psychic powers... (and) exercises influence with his body even as far as the Brahma worlds: that is a miracle experienced only by him who does it; it belongs only to him who does it. It seems to me to be of the nature of an illusion.
"As for the miracle where a certain person gives instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that': this is the miracle that, of the three, appeals to me as the highest & most sublime.

As one sees in the first quote, it does not directly says that the End of the Cosmos can be reached and given the last answer here by the Brahman, we are leaded to what is the more importand question, the main teachings of the Buddha with possible lasting End of Cosmos and suffering.
When we look now on the secound answer her, by Swapnil, there is a quote from the Rohitassa Sutta: To Rohitassa, which matches more the topic and does not lead to astray grasping for Unity with Brahma, taught to Rohitassa, the son of a deva:

As he was standing there he said to the Blessed One: "Is it possible, lord, by traveling, to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away or reappear?"
"I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear."

The the Deva amazed, told a story of own experiances. After that, the Buddha seeing the right time, he added:

"I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear. But at the same time, I tell you that there is no making an end of suffering & stress without reaching the end of the cosmos. Yet it is just within this fathom-long body, with its perception & intellect, that I declare that there is the cosmos, the origination of the cosmos, the cessation of the cosmos, and the path of practice leading to the cessation of the cosmos."

In the Brahmana Sutta: To Two Brahmans, he elaborates on the deeper meaning of first, the Cosmos, what it actually is, and secound gives the "End of Cosmos" another and graspworthy meaning:

I tell you, it isn't through that sort of traveling that the end of the cosmos is known, seen, or reached. But at the same time, I tell you that there is no making an end of suffering & stress without reaching the end of the cosmos.
"These five strings of sensuality are, in the discipline of the noble ones, called the cosmos. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality that, in the discipline of the noble ones, are called the cosmos.

And this part explains my intoducing here, that it is possible to reach this or that end:

"There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. This is called a monk who, coming to the end of the cosmos, remains at the end of the cosmos. Others say of him, 'He is encompassed in the cosmos; he has not escaped from the cosmos.' And I too say of him, 'He is encompassed in the cosmos; he has not escaped from the cosmos.'

Why? Because all this ends, this Cosmoses are fabricated. And so it goes on in the Sensual world and fine material world:

[Similarly with the second, third, & fourth jhānas, and with the attainment of the dimensions of the infinitude of space, the infinitude of consciousness, nothingness, and neither perception nor non-perception.]

At this stage one with discernment, could have transcendent form (rūpa), but to complete - the first needed - task finaly, it goes on:

"Furthermore, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. [eg. nāma, mind] And, having seen [that] with discernment, his fermentations are completely ended. This is called a monk who, coming to the end of the cosmos, remains at the end of the cosmos, having crossed over attachment in the cosmos."

So to do not only dwell at this or that end of ones world/cosmos, just to find out that this end is not lasting at "the end", one needs to understand "The All" incl. the sixth sense-door, mind, and this "All" has a limit of whichs beyound, Nibbana, can not be declared or explained, the end of all suffering.
Sabba Sutta: The All

"Monks, I will teach you the All. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This, monks, is called the All. [1] Anyone who would say, 'Repudiating this All, I will describe another,' if questioned on what exactly might be the grounds for his statement, would be unable to explain, and furthermore, would be put to grief. Why? Because it lies beyond range."

Let my person now end here, and may this words and explaining be a foundation for many to find the entrence to the path of the circle of beginnings and ends, suffering.
May all beings rejoice with the merits here done by the support of many with their previous contributions, given possibilities and sacrifies and may the Devas tell those, who have not seen, have not heard, about.
Anumodana!
A maybe modified and extended version of the answer you may find here where you are also welcome to discuss and place comments:
[Q&A] The Cosmos, traveling the Cosmos, and its limits and reaching its End.
(Note: This is a gift of Dhamma and not meant for commercial purposes or other wordily gains)

He wields manifold supranormal powers. Having been one he becomes
  many; having been many he becomes one. He appears. He vanishes. He
  goes unimpeded through walls, ramparts, & mountains as if through
  space. He dives in & out of the earth as if it were water. He walks on
  water without sinking as if it were dry land. Sitting crosslegged he
  flies through the air like a winged bird. With his hand he touches &
  strokes even the sun & moon, so mighty & powerful. He exercises
  influence with his body even as far as the Brahma worlds.
MN 119

Maybe and that this has no value and is not lasting, see commend on swapnils answer and an9.38, since the questioner may think Buddha taught the same as to reach Brahma, her in this case. He, @krishna , might not see the limits of his desire and not seeing Buddhas alternative, Dhammadatu, since you also teach lokuttara dhamma.

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Energy and diligence
I'm wondering what the best ways to increase mental and physical energy are. I'm often fatigued, and feel slightly lethargic quite often. I have a lot of energy for intellectual tasks, but seemingly, I am fatigued by mundane chores or such things. I also lack willpower for resisting certain tasks.
I believe that a good way to deal with this would be to simply commit to exercising more, but I wonder if there are other ways that Buddhism recommends.
Thank you
Edit: I think my previous post on lying might be relevant. Could it be that integrity--something encompassing effort, willpower, honesty and consistency--be something that I am currently lacking? Something akin to, perhaps, virya? I'm not sure. Any thoughts?

As I recall, "Sloth and Torpor" are considered a pitfall to overcome. I don't know the sutta where it is addressed, but I am sure you can find by that term. Having energy for "intellectual tasks" is probably either a preference that you have, or egoic energy, which delights in rearranging reality to suit itself (the biggest pitfall). Good luck!

For mental lethargy you can try the techniques to abandon sloth and torpor.
To overcome physical lethargy you can do walking meditation with a quicker pace.

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Bodhidharma leaving for china
What prompted the great BodhiDharma to go to China to spread his teachings- why not at home in the first place. Was he the founder of kalari payattu which has become somewhat unknown to us?

How is this question related to  Hinduism?

"kalari payat" is presumably "martial art".

Kalari payattu is a martial art form like Karate/Kung fu.

I'm not sure what this has to do with koans.  The historical reasons for Bodhidharma traveling to China are in no way relevant to the same event in the koan tradition.

In my opinion Bodhidharma was nott the founder of kalari payatttu. He was the one who taught kalari to the Shaolin monks.

This is a long-standing mystery, described in many Zen Koans.  Here are two Koans from the Gateless Gate that mentions it:

Kyogen said: "Zen is like a man hanging in a tree by his teeth over a precipice. His hands grasp no branch, his feet rest on no limb, and under the three another person asks him: `Why does Bodhidharma come to China from India?' If the man in tree does not answer, he fails; and if he does answer, he falls and loses his life. Now what shall he do?"
A monk asked Joshu, "With what intention did Bodhidharma come to China?" Joshu answered, "The oak tree in the front garden."

And here are three Koans from the Blue Cliff Record that mention it:

A monk asked Kyorin, “What is the meaning of the Patriarch’s coming from the West?” Kyorin said, “I am tired from sitting for a long time.”
Ryuge asked Suibi, “What is the meaning of the Patriarch’s coming from the west?” Suibi said, “Bring me a chin rest.” Ryuge brought one and gave it to him. Suibi took it and hit him. Ryuge said, “You may hit me as you like. After all there is no meaning to the Patriarch’s coming from the west.” Ryuge also asked Rinzai, “What is the meaning of the Patriarch’s coming from the west?” Rinzai said, “Bring me a sitting cushion.” Ryuge got one and gave it to Rinzai. Rinzai took it and hit him. Ryuge said, “You may hit me as you like. After all there is no meaning to the Patriarch’s coming from the west.”
A monk asked Great Master Ba, “Apart from the Four Phrases, beyond one hundred Negations, please tell me directly, Master, the meaning of Bodhidharma’s coming from the West.” Master Ba said, “I am tired today, I can’t explain it to you. Go and ask Chizo.” The monk asked Chizo about it. Chizo said, “Why don’t you ask our master?” The monk said, “He told me to ask you.” Chizo said, “I have a headache today, I can’t explain it to you. Go and ask Brother Kai.” The monk asked Brother Kai about it. Kai said, “I don’t understand nothing about that question.” The monk told Great Master Ba about it. Great Master said, “Chizo’s head is white, Kai’s head is black.”

He never went. For he had no purpose.
At least, that is what a Daoist perspective on the Koan would suggest as an "answer". And given that Chan (Zen) is in essence a Daoist expression of Buddhism, I think the response is likely correct.
Novice Zen monks are often called Unsui(雲水) in Japan. It translates to Cloud, Water. The name pays homage to the Zen Buddhist ideal of moving freely through life, without attachment, as in Zazen or Zen Buddhist meditation: we do not resist thoughts, nor cling to them. We sit perfectly still, in body and in mind. Why? The answer is quite simple: for absolutely no good reason whatsoever. Enlightenment, peace, happiness and whatever else one may expect to gain from Zazen are merely a desirable side effect. In the present moment, unless you can sit and breathe, for its own sake, you can never achieve Zazen.
Which brings us to my favorite version of the Koan:

Ryuge asked Suibi, “What is the meaning of the Patriarch’s coming from the west?” Suibi said, “Bring me a chin rest.” Ryuge brought one and gave it to him. Suibi took it and hit him.

Why did the Zen Master do this? It seems, at first, nonsensical. We can't blame the student for trying a different master:

Ryuge also asked Rinzai, “What is the meaning of the Patriarch’s coming from the west?” Rinzai said, “Bring me a sitting cushion.” Ryuge got one and gave it to Rinzai. Rinzai took it and hit him.

By now, it should be obvious why both Zen Masters did so: for absolutely no good reason whatsoever. It was purposeless, and the answer the student sought all along. In fact, he came so close to seeing it yet remained so far away. You can find the clue to the Koan in the answer the student gave each time, after being struck:

“You may hit me as you like. After all, there is no meaning to the Patriarch’s coming from the west.”

This is why the Blue Eyed Barbarian went to China. There was no grand purpose or spiritual mission. In that sense, he never went. No more than clouds go somewhere or water chooses to flow downstream. The patriarch's presence in China was a manifestation of Zen itself. He left for China because in that present moment, devoid of all attachment and illusory notions of self, going was what he was lead to do. Like a ball in a mountain stream, as one Zen poetic phrase puts it.
Or maybe I am reading too much into it and this is all wrong. Ultimately, there is no reason to worry about why Bodhidharma went to China. Just do more Zazen.

What prompted the great BodhiDharma to go to China to spread his teachings- why not at home in the first place.

Because he was a noble disciple who fulfilled the instruction of the Great Teacher:

"Go forth for the good of the many, for the happiness of the many, out of compassion for the world, for the welfare, the good and the happiness of gods and humans. Let no two of you go in the same direction. Teach the Dhamma which is beautiful in the beginning, beautiful in the middle and beautiful in the end. Explain both the letter and the spirit of the holy life, completely fulfilled and perfectly pure." ~ Vin.I,20 ~

What is known for sure about Bodhidharma is rather limited. New slices were added throughout time as the school and its self-image further evolved / developed.
Why he went to the Middle Kingdom to spread a new style or creed, is a classical question with high symbolic value. Answering it, or trying to, implies being part of the tradition.
Now the phenomenon of going 'across the mountains and over the seas' to spread the gospel, is a universal phenomenon. Sacred mission, missionary.

When you are a Buddha you live in a Choiceless Awareness. The  reason Lord Buddha got inspiration to give the first sermon must be the same why Bodhidharma got inspiration to go to China.
He didn't had a seperate sense of self like we do so the actions of the enlightened ones are very difficult to make sense using linear logic of causality.
He could have as well sat in cave in India.
So when he was asked who are you by the emperor, he said, 'I dont know'.
Then what are the odds we can figure out why he left for China. Perhaps he liked the Tea, may be.

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Does everyone need to sit, even zen masters, especially according to Soto zen?
Does everyone need to sit, even zen masters, especially according to Soto zen? Or are certain highly accomplished meditators incapable of experiencing scattered thoughts?

When you don't have "scattered thoughts" whenever you are doing something, you're doing it fully immersed. Everybody has had periods of absolute involvement.
Obviously everybody has thoughts, it's just a matter of Distance from them.
As a matter of tradition and to set an example to everyone, everybody sits. I think even the founder Dōgen Zenji, sat till the very end. I'd even go so far as to say, if some people sit and some don't need to, then there's something wrong with the tradition and has some biases.
Also some accomplished masters just sit peacefully/blissfully. Let's say you have mastered a good amount of distance between yourself and thoughts, you will be able to sit peacefully. And that would be a pleasure (not the material pleasure, just bliss). Hence you would just sit naturally. I hope I made myself clear.

Meditated morning and evening daily half hour to an hour or more for over a decade. Change in circumstances and simultaneous change of view. Now sitting feels like just waiting with time passing, so I don't.

not a terrible answer, but you didn't address the question, really, but its opposite (do accomplished zen masters ever not have scattered thoughts)

oops i missed the sentence beginning "I'd even go so far...". absolutely agree, thanks

I don't understand the sentence which ends, "then there's something wrong with it" ... something wrong with what, and why?

Something wrong with the tradition. There should be no room for bias like some people need not sit and some need to. Unless of course they have other activities to do in which case it cannot be helped.

In Soto Zen we don't sit to accomplish any end or fulfill any need, we sit (and do the rest of our practice) because it's the realisation (i.e. making real) of our Budda Nature.

@user3293056 I think your question implies that people need to sit in order to cure scattered thoughts, and asks whether accomplished meditators don't need to sit because their thoughts aren't scattered.

You have Buddha Nature. When you sit or practice in any other way your Buddha Nature is expressed in reality, you are realising (making real) your Buddha Nature.

@GavinSerra sorry for my comments, which i have now deleted. i was being precious. i understand that is doctrine, yes.

It's ok, I was being sententious :)


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Do you need to be taught the nembutsu? Are some personalities better suited to it?
Do you need to be taught the nembutsu? Are some personalities better suited to it?

Nianfo (Chinese: 念佛; pinyin: niànfó 念仏 (ねんぶつ? nenbutsu) Hangul: 염불;
  RR: yeombul Vietnamese: niệm Phật) is a term commonly seen in Pure
  Land Buddhism. In the context of Pure Land practice, it generally
  refers to the repetition of the name of Amitābha. It is a translation
  of Sanskrit buddhānusmṛti (or, "recollection of the Buddha"1).

It appears in all the Chinese influenced Buddhist "schools" I have encountered, in various forms, even if just exhorted against.
Not sure if it's originally Indian.

Pure Land has it's origin in India. https://en.wikipedia.org/wiki/Pure_Land_Buddhism#History_in_India It is Mahayana, so a non-Mahayanist would see it as outside of canon.

Nembutsu - repeating a name of a Buddha - is a practice which might help us to

let go of worries,
abandon self-centeredness,
develop exalted qualities,
and develop concentration.

If you understand and do this practice sincerely, it might bring you benefits even if nobody particularly taught you.
The first effect, helping to drop worries, comes from the fact that people usually live in a lot of insecurity. Practising nembutsu, they don't need to rely on their weak skills anymore, they rely on Buddha. So they find a ground to feel well and secure.
The second effect, abandoning self-centeredness, results from the same change of perspective. Rather than relying to ourselves, worrying about ourselves etc., we might wish to become selfless. Nembutsu practice can constantly remind us about that, so we change our mental habits from being self-centered to a selfless view.
The third effect, developing exalted qualities, comes from concentration on qualities of Buddha, such as the wisdom of clear seeing, calmness, compassion etc. Concentration on such qualities helps them to grow in our mind and around us.
The fourth effect, developing concentration, actually reinforces our mastery of the mind, feelings of strength and security. I didn't practice nembutsu very much, just a couple of months, but I noticed that through that practice my personality became more direct and self-confident. That was an effect of chanting "námó dìzàng wáng púsà" or reciting "Kshitigarbha" (I tried both approaches) 1000 times a day. When you are walking down the street or riding a bus, regardless of other people looking at you etc., you naturally develop perseverance, confidence, and drop imaginary barriers between yourself and others.
Thus this practice can work well, and might help you to come closer to awakening.
Different people have different situations and affinities, so it's hardly possible to say in advance, how well the practice will work for you. To see the effects of practices, we should try them and directly observe our experience.
Chinese Chan (Zen) teachers might say that they use mantras and nembutsu in a different way, not like in Pure Land school. Not for reliance on Buddhas but just for developing concentration. As Buddhas are projections of the mind, why not work with the mind directly? So in Zen it's rather a supplementary practice than the main one.
Nembutsu practitioners might be criticized, because in place of attachment to self they might develop attachment to nembutsu, or to their fantasies about Buddhas, to images of Buddhas, to pleasant feelings of deep concentration etc.
Therefore, it might be recommended to keep wide awareness of your experience as a whole, rather than just immersing in chanting and forgetting everything around. The purpose of Buddhist practice is not to escape from this world but to transform our experience remaining in the midst of life.
If we overdo developing concentration-tranquility, and neglect awareness, that might develop dullness, "lazy mind", not conductive to good practice. And the opposite, developing awareness without tranquility might lead to exhaustion, because as our concentration grows, vexation also might become stronger.
So if you explore the practice of nembutsu, it's best if you keep the balance of tranquility and inquisitiveness, and keep wide awareness in order to avoid developing attachments. To let go of attachments, it's advisable to practise active helping others, Six paramitas.


text:
Breathing Meditation and Repression
I've engaged for a while in breathing meditation, yet I've had concerns that since I'm a person with a tendency for avoidance, that meditation for me involves repressing emotions or experience.
I'm not consciously attempting to deny my experience, or push things away; however, I sometimes feel that's the outcome of my breathing meditation.
I wonder: is there anything else than the breath I could focus on? Will breathing meditation help or hinder with emotional regulation? Is it normal that I experience less thoughts and emotions while focusing on the breath, and should I just keep going?
Ideally, I'd like a technique that generates more contact with emotion, more ability to feel and let go emotions, but especially feel them.
Thanks for any thoughts.
EDIT: Would it be beneficial to sit for a certain amount of time no matter what meditative technique is used? E.g. sit--regardless of meditation type--40 min a day?

Idk, if I was you I would follow one clear path otherwise confusion and doubt could run rampant...but I suppose "sitting regardless of meditation technique" is not meant to be a mixture or something like that...maybe I don't quite understand what was meant?

You can use mindfulness of the actual sensations of the breath as your "anchor" meditation object but when there is a distraction then the distraction itself, as it is, becomes the meditation object until it falls or it is appropriate to go back to the anchor object that is usually the breath (although it could be any aspect of experience depending on who is teaching or what the technique is).
The distractions are not judged (if they are then that very  judging or partiality is a distraction that can be the next object focused on, as it is,  in the present moment).
We have all kinds of emotional feelings like anger, impartiality, sadness, disgust, disliking, liking, euphoria, delight, happiness, partiality and so on
We also have perceptions, thoughts and more or less solid opinions.
We have physical sensations that can often give us a clue to how we're feeling. Like tension in the neck and shoulders or a wonderful warm fuzzy feeling in the heart or it can just be an itch, pain, warmth, cold, shock, ache and so on.
We have all kinds of emotional feelings like anger, impartiality, sadness, disgust, disliking, liking, euphoria, delight, happiness and partiality.
These are examples of the kinds of experiences that arise through the senses and the mind all the time, if wee notice them or if we don't notice them.
When we really get into this kind of meditation, we will see how one thing leads to another and we start seeing more and more subtly in our own experience. We will often see how subtly partial we are with every experience we focus on. The idea is to have equanimity or full impartiality at even the most  subtle level. This kind of meditation with morality and concentration* will slowly show us how to let go and accept reality as it is so we can...
 ...understand how to live
 ...be ready when we get sick
 ...be ready and in harmony with death
*Some techniques have the concentration part built into the meditation such as the Mahasi Technique.
There are many techniques but all I know how to tell people about adequately is the one I do myself -- two links to the full on step by step Mahasi technique (insight meditation):

Sayadaw U Pandita: How to Practice Vipassana Insight Meditation
Bhante Yuttadhammo: How To Meditate: A Beginner's Guide to Peace

Good answer @UUU. Maybe you could add a reference to the Mahasi method to further increase quality.

There are many techniques but all I know how to tell people aboot  adequately is the one I do myself: 2 links to the full on step by step Mahasi technique (insight meditation):   Sayadaw U Pandita: https://www.google.com/amp/s/www.lionsroar.com/how-to-practice-vipassana-insight-meditation/amp/          Bhante Yuttadhammo: https://static.sirimangalo.org/howto/HTMl.pdf

Buddhist meditation is about taking the bull by the horn, not suppressing or avoiding. Suppression and avoidance lead to unwholesome roots.

(1) the latent tendency to lust reinforced by being attached to pleasant feelings;
(2) the latent tendency to aversion reinforced by rejecting painful feelings;
(3) the latent tendency to ignorance reinforced by ignoring neutral feelings

Pahāna Sutta
Many disturbance during mediation originates due to a physical sensation of mental sensations. Say past memories come up, this also is due to the sensation a stimuli has brought about. Also when fabrications arise due to distraction your breath will lose its smoothness. How to handle this is:

know your might has gone to a distracting object
know what sensation this has brought about mentally and physically and look at it dividing and dissecting it until you see the arising and passing nature
bring bad your attention to the breath and look at if you breath is beep, shallow, long or short
periodically, perhaps at the start, middle and end look if reaffirm or review (Paccavekkhana) if your attention (Manasikāra) is with the breath. (No verbal thinking should be involved just see it is with the breath)


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Two Extremes of Metta
I've practiced metta, or attempted to, with mixed results.
Sometimes I'm wondering even how to practice metta, and in my mind it feels like I'm just repeating "How can I develop compassion? How can I develop compassion?" It's almost a lack of contact with the feeling of compassion, or just tedious repetition.
However, sometimes, at other times, I feel extreme feeling of compassion, to the point where I clench my jaw to avoid the feeling (since seemingly I am very repressed). It's a mixture of being moved, and compassion, since it arises when I react to either moving events, or when I see someone suffering. But, admittedly, it's really being moved that generates the most feeling.
I have sometimes managed to generate such a feeling in meditation by visualizing people doing acts of kindness, myself included. However, whenever this happens, I feel that the feeling isn't enough, that compassion should require effort.
Is this the case? Does a feeling of being moved, or a compassionate intention and feeling, generate something positive? Or, am I right in thinking that without effort and discipline, these feelings are merely oceanic and vast but not linked with true mental development?
Also, I suspect I might lack self-compassion or something because I don't allow myself to feel these feelings, and I often--used to--feel being undeserving of all these things. Any thoughts?
Thanks
PS: I recall a Buddhist teacher reacting to my yearning to develop compassion with enthusiasm, but advising against body meditation because it could be detrimental. How could I know if metta meditation is best for me? Any signs?

Not sure, but it seems that karuna and metta are mixed. Metta, goodwill or loving-kindness (thought wishing that may yoy be happy) ; karuna, compassion, or pity (thought wishing to find a way to help). Which of those two is spoken about, or are they mixed, Nyom Eggman.

Repeating the words many times over might help you remember to do Metta when it is needed in a difficult situation. As a form of Metta it is very shallow, but nevertheless maybe beneficial. If you develop aversion when doing this best not do it at such times. When you get fed up just stop. Also the repetition may serve the basis for a change in attitude.
The most deeped way to do it is do Vipassana or Samatha Meditation. At some point you might get a pleasant feeling. When this happens bring ups the wish that others also experience this peace. This is more deeper form of Metta.
Objective of Metta is to:

develop and increase qualities Metta
break barriers thereby you consider some people of class of people more favorably than the others

What you are doing is good – keep up with the practice of Metta.  The practice of Metta can be great when your character buildup is based on all four of these:  däna (giving), seela (moral conduct), bhavana (mostly loving kindness towards others), and culminating in panna (wisdom). While these ones are being cultivated, viriya (effort), khanti (patience), adhittana (determination), metta (loving kindness), nekkhamma (renunciation), and upekkha (equanimity) too gets cultivated.
Here the giving (däna) is not only giving to the needy, to animals, to elders and yogis, etc. It also includes the abhaya däna. Here one knows that all sentient beings value one’s life the most, and thus does everything possible to save lives. Abhaya means remove “bhaya” or fright. Thus in doing this, Metta grows simultaneously too. Most categories are inter-related, and grow together. The highest giving is dhamma däna. It starts with teaching morals to others, and living an exemplary life.
Metta Bhavana is best for you. It is just that you do not know what a powerful tool this is. Also you seem to not know that there is a higher level to even the Metta Bhavana. Why this is a powerful tool is that it is possible to remove many of one’s bad kamma seeds through Metta Bhavana.
When a kamma (abhisankhara) is committed, the kammic potential of that kamma is deposited as a kamma seed. A kamma seed has the potential to germinate or come to fruition if suitable conditions appear. By “transferring merits” when one does good deeds, and also by doing the metta bhavana, specially the Ariya metta bhavana, one can get rid of that kamma seed by paying off that debt.
We have become indebted to innumerable beings in previous rebirths. In the “Metta Sutta” the Buddha has explained how much of this debt can be paid off by doing the metta bhavana and also by transferring merits to “all beings” when we do a good deed.
The metta that you do takes a higher significance if you feel for the beings in the lowest four realms (apayas) who undergo unimaginable suffering, both physical and mental. You mentioned about the suffering of this human world in your OP. The human world is included in the lowest five realms where beings have physical bodies that are subject to sicknesses, body aches, and getting old before dying.
Even in the sixth through eleventh realms are that of the devas, they could be subjected to repulsive touch, distasteful/unpleasant tastes, smells, and sounds, and visuals. No living being is free of future suffering. Unless the Sotapanna (stream entrant) stage of Nibbana is attained, even beings in the highest realm can end up in the  lowest four realms in future rebirths.
Thus it should be your wish that they attain at least the Sotapanna (stream entrant) stage of Nibbana  by comprehending the Three Characteristics of  anicca, dukkha, anatta. Then one becomes free from the four lower realms forever.
When the next stage of Nibbana (Sakadagami stage) is attained, one becomes free of births in the lower five realms where suffering due to physical ailments and diseases are possible. At the Anagami stage, one removes more akusala citta and will never be born again in kama loka including the deva realm. So in this higher metta bhavana, the words have deeper meanings. When you say “be healthy” now it is meant to be healthy forever. Unlike the one that you used to do, in this one all four Brahma vihara (metta, karuna, mudita, upekkha) are cultivated.
“May myself and all living beings attain the Sotapanna stage and be free from suffering in the lower four realms forever”
“May myself and all living beings attain the Sakadagami stage and be healthy forever”.
“May myself and all living beings attain the Anagami stage and be content (attain peaceful happiness)  forever”.
“May myself and all living beings attain the Arahant stage and be free from all suffering and attain the full Nibbanic bliss”.

Consider hate. Sometimes we find thoughts of hate displeasing and that turns us away from it or we find them harmful and we repress them. But having frequent thoughts of hate (say, as an escape for some pain), our mind develops into hatred. When we feel pleasure with it, we obsess and our thoughts and imaginations are colored by hate -- we imagine situation where we act on hate and we find pleasure in them. This further inspires us to act on hate. Later on, some event may happen and we act instinctively and naturally on hate because of the mind being developed on it. As this is now ingrained in ourselves, part of our thoughts and act, we essentially became a hateful person.
Then, this is the way that there is development in hate.

It's the same with metta or compassion. The feeling of being moved, even when the circumstances are sad as in the case of compassion, is a sublime feeling (probably, hence the name of brahma-vihara), and also pleasant.
As it turns out, the mind naturally inclines towards that pleasant feeling -- even though some of us are a bit scared by it and instinctively repress it. When that feeling is nurtured, our thoughts and imaginations are colored by it. So we might see or imagine a person being very compassionate or kind and think "I wish I was like that person". In this way, we become inspired. Then, our thoughts and imaginations further makes us adapt and feel comfortable with acting in the same way, as these thoughts and imaginations are pleasing.
Later on, some event may happen and, because of that development, we act instinctively and naturally on compassion or kindness. As this is now ingrained in ourselves, part of our thoughts and act, we essentially became a compassionate or kind person.
Then, this is the way that there is development in kindness or compassion.

“Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. [...] If he frequently thinks and ponders upon thoughts of non-ill will ... non-cruelty and he has abandoned the thought of ill will ... cruelty to cultivate the thought of non-ill will ... non-cruelty, then his mind inclines to thoughts of non-ill will ... non-cruelty.
-- MN 19

Finally, there are ways of developing these factors deeper through specific types of meditations, much of which have been discussed here previously. There seems to be (at the moment of writing this) 28 questions with metta in their title and a few more with "kindness" in the title. They might give some pointers to learn more about this practice.


text:
If there are no past and future lives, why should we practice Buddhism?
If there are no past and future lives and everything ends at the moment of death. Why should we bother with anything at all?
Why would the Buddha teach for 45 years if all our problems are definitely solved at the moment of death?

According to Buddhism, I think there are past and future lives. There are many verses where Gautama Buddha explains his past life experiences.

@Gokul NC When were those verses written?

No, there are indeed lives. Buddha persuaded one of his relative to become monk to get pleasures in heaven. I also was amazed after reading some answers here which doesn't believe in Afterlife.

Possible duplicate of Why is life so important?

Life does not end with the moment of death. A new birth is taken based on the last thought that came at the time of death. If you it is suicide, the thoughts towards the end of your life are not positive. Therefore your future existence will not be a good one. It will be one of misery and pain.
The Buddha taught the realism of how misery arises and the way out of it. By practicing Buddhism you can get out of the pain in this lifetime and the next and also perhaps totally eradicate it. Total eradication happens when you are extinguished, which does not happen through suicide, but through the releasing causality (Dependent Origination, 4 Noble Truths, Conditional Relations).
All your problem are not solved at death. Death does not solve any problems but creates more, in terms misery to those you leave behind. The real solution is to understand causality thereby understand how your problems originate and do the needful so that the problems do not arise. You will find the unpleasantness of most of your problems are psychological and can be addressed change of your perspective and outlook of the world. One such change of paradigm is understanding the 3 Universal Characteristic which will intern let you understand causality. Armed with the wisdom of causality your perspective and outlook of the world will change. This means you can keep your mind free from worry and problems.
Getting this understanding of causality is not dogmatic or esoteric. the objective of the Buddhist practice is to understand causality so you can overcome your problems, misery or general unsafateryness of life. Anyone who practices Buddhism walks the Noble 8 Fold Path, is the how you find the way out of misery.  The method to get the understanding of causality, the method to come out of all your misery or walking the Noble 8 Fold Path is also organised as the 3 Fold Training.

"A new birth is taken based on the last thought that came at the time of death." - Can you please link to a source of Buddhist text where this is mentioned?

See section "The mind at the time of death" and "Rebirth Consciousness" in The Abhidhamma in Practice by N.K.G. Mendis

@GokulNC See also this topic: Last thought before death?

There is no real difference between:
this current moment in life with future moments afterwards with Nirvana as the climax
and
this current life with a string of lives afterwards with Nirvana as the climax.
The practitioner of the Buddha's teaching, done without ego, needs no future incentive.
Therefore,
We "should" practice to become enlightened and help others achieve enlightenment in this very life.

In the pali canon, the Kesaputtiya sutta have the Buddha explaining the benefits of practicing high virtue by those who may believe in the after life, who may not believe it, who may believe there's no karma law, and who may not believe there's karma law.
He states that a virtuous person who practices virtue and the brahma-viharas have four assurances in his life here and now:

“This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life.
“The first assurance he has won is this: ‘If there is another world, and if there is the fruit and result of good and bad deeds, it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world.’
“The second assurance he has won is this: ‘If there is no other world, and there is no fruit and result of good and bad deeds, still right here, in this very life, I maintain myself in happiness, without enmity and ill will, free of trouble.
“The third assurance he has won is this: ‘Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?’
“The fourth assurance he has won is this: ‘Suppose evil does not come to one who does evil. Then right here I see myself purified in both respects.’
-- AN 3.65

Similarly, in another sutta, the Buddha explains how a wise man considers the teachers that advocated nihilism. By understanding that after death there is no consequences for their actions, these teachers apparently felt themselves free to do whatever they wanted, including evil things.

“About this a wise man considers thus: ‘If there is no other world, then on the dissolution of the body this good person will have made himself safe enough. But if there is another world, then on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. Now whether or not the word of those good recluses and brahmins is true, let me assume that there is no other world: still this good person is here and now censured by the wise as an immoral person, one of wrong view who holds the doctrine of nihilism. But on the other hand, if there is another world, then this good person has made an unlucky throw on both counts: since he is censured by the wise here and now, and since on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. He has wrongly accepted and undertaken this incontrovertible teaching in such a way that it extends only to one side and excludes the wholesome alternative.’
-- MN 60

If you are sick or feeling unwell, why see a doctor?
If you live in a cave, why live in a clean modern house?
If you can walk, why drive a car or fly in an airplane?
If you are hungry, why eat?
If you are thirsty, why drink?
If there are no past and future lives, why should we practice Buddhism?
For happiness, ease & well-being.

The Buddha is called the 'Spiritual Doctor' and taught:

"In the past & now, I teach about suffering & the cessation of suffering".(MN 22)

The Buddha taught his Dhamma & goal are visible & experience in the here-&-now.
Buddhism is practised for Nibbana, which is called the "highest happiness".
If there are no past and future lives, we practice Buddhism for true happiness.
It is ideal to practise Buddhism in this life rather than wait for a future life.

I understand what you are saying. If you feel comfortable practicing for this life only. I respect that. Personally, if I did not believe there were past and future lives I would end my own life. Not experiencing anything at all is immensely superior to any kind of experience. I do not advocate this for anyone since I strongly believe there are other lives.

The noble eightfold ends suffering & brings peace & wisdom (understanding). When peace is experienced, the wish to end life does not exist. The Buddhist path is practised to end every kind of suffering. We should try to experience the freedom from giving up attachment. Kind regards

@Jay8b Yes. This.

I am not sure where you get the idea that there are no past or future lives. Sakyamuni wasn't concerned about past or future lives generally although he even mentioned past lives. He wanted to focus on this very moment. Just this one right here. Let's see if we can master our insecurities and infirmities for one second and find a perfect moment. That doesnt mean the other moments dont exist or matter.
Why? Thats a good question and it alludes to the broader thought - what is our purpose? We enter this world with basic needs and a basic way to resolve them. We're uncomfortable so we cry. We are self-serving creatures from the start. "Me" thinking.
"Me" thinking is fine for an isolated creature in a state of nature at the top of the food chain able to deal with its' environment. But we are a frail species that flourishes through COOPERATIVE efforts. Operationally as a species we arent loners but social creatures - which requires more thoughts about one another lest the freedom to swing my fist interferes with my neighbors nose. As a species we thrive on "WE" thinking more than "ME".
I am a behaviorist by profession and I find the biological evidence intriguing in this discussion. Our own brains are structured the same as other social creatures who we revere for their collaberative lifestyles and close-knit family ties. The corvids (crows, ravens), the orca, dolphins, elephants, primates - all species that have complicated frontal cortex centers for social communication and show remarkably human-like tendencies in empathy such as mourning their dead and placing their own safety at risk to help their family. Our very own brains are designed to emphasize "we" thinking.
This is our physical purpose on the planet Earth. First to achieve "we" thinking in ourselves and then assist others in reaching it as well. Buddhism serves this well. This doesnt explain the consciousness aspect though.
If our body's purpose is to interact collaberatively with others to further our species - then what is the purpose of our consciousness? It exists aside and independent of our form. It is a 4th dimensional being trapped in a 3-dimensional body that only perceives in 2 dimensions with cues for the third. Getting past these limits is the driving purpose of consciousness. Growth before bodily death and even the cessation of death itself. Ending the cycle so to speak.
Here Buddhism serves us as well. Or at least we hope it does. We have no empirical way of knowing if guiding one another to a specific manner of thought will achieve the lofty goal of dimensional ascension. Either ONE single person breaks through and all of us follow once time is meaningless or ALL must break through together. Theoretically. If it exists at all it is probably somewhere short of either extreme. I view it as a sort of human murmuration (see the Starlings). We communicate with one another because we seek the other's awareness to add to our own. BUT being of similar minds and with homogenization making our needs and somesuch common we should have similar thoughts. To be back to the consciousness whole where our awareness is that of all instead of just our little spot. We seek to be aware as one. Doing that we can abandon other uniform rules that actually hinder us like causation - which makes us think linearly and give time its' power. I know it seems convoluted and complex but it's really simple. We think as one to pierce the veil of of our dimensional bonds. Thats the purpose of consciousness.
This is why we live. To assist and elevate one another to a higher plane both physically and consciously. To improve.

IMHO, ultimately, there is no purpose. Buddhism doesn't explicitly define any purpose.

I dont consider Buddhism to be some strict set of boundaries that I must confine myself within. To me it is a tool to use as I surf this existence. I see the purpose myself and find it in the Upanishads. Thats enough for me.

Real Buddhism is only concerned with the living right now and minimising pain
Real Buddhism isn't about past and future or multiple-lives

Comments are not for extended discussion; this conversation has been moved to chat.

Just to live happily
Even though there are past and future lives , Buddhism is really important to live happily. We all do various things to find happiness . We run after stuff in our entire lives thinking that the end result will make us happy and we get tired all the time. Buddhism teaches us to live in this moment, right now , and how to make this moment happy. Buddhism helps us to make the speed of our thoughts slower . And to get rid of the bad thoughts and make more good thoughts. Ultimately the happiness.
If you can develop your mind to a level of stream enterer , you will feel really happy, most of the time , and you will loose strong attachments , and loose the concept of ‘I ‘ and ‘Me’ to some extent. You will no longer have reasons to cry . You will understand how your mind works and how it changes every moment. And you will be truly free like a bird and be happy all the time .
So that’s just the beginning of the peace . If you achieve nirvana in this life can you imagine how great it will be ? But if you really needed to achieve nirvana , you wont be able to achieve it , because you have to get rid of every need you have , ultimately you have to give up the need to achieve nirvana. Then only you can achieve it .
So basically true(practical ) Buddhism = true happiness. Don’t even have to think about past or future lives . :-)


text:
Odd Experience in Meditation
I feel that when I sit down to meditate, when I am completely still and just sitting, my mind tends to be not very pliable. It's like I cannot do anything, just be conscious without the ability to direct my attention. However, when I am on a bus, or walking, my attention is easily directed; it is only when I am in sitting posture that something seems to freeze my mind and attention, or make it less pliable. In sum, it feels, sitting, that I cannot do anything. Could this be something with the energetic body? Something with the inner channels? I dunno.
Also, this tendency towards lack of pliancy makes my static meditations very difficult. Should I just sit consistently in this non-pliant state and just wait it out?
Thanks for any feedback.

Look where you mind goes. If it jumps to a pain know you attention is on the pain. If it is a thought know that it is with the thought. If your attention is on a ___ just know that your attention is with ____.
With each object your mind jumps to there is a sensation attached. If it a pain it is unpleasant. If it is sweet memory it is pleasant. If it is a birds chirping it can be neutral. What ever that grabs your attention just know the sensation.
In all these cases for each sound you experience though through your physical senses there is a metal reaction also which is also either pleasant, unpleasant or neutral. You should maintain equanimity so you do not get the mental reaction. In addition try to see in impermanence of each experience. All experience has a start, middle and and end. Also if you diver the sensation into smaller areas and examine them, large sensation is made up of smaller sensations clusters which shorter lived than the affected area. You can continue this division seeing more subtler and subtler clusters until you come to a level it is indivisible and changes seem unimaginably rapid. In addition you will see because of stimuli at the sense faculty only the some sensation started and when that simply subsides the stimuli the sensation disappears. You are not in control of the stimuli nor the pleasant experiences which you might want to prolong or unpleasant which you might want to shorten or get rid of.
Also developing the Jhana factors of:

bringing the mind to the object
sustaining the mind on the object

may help you develop more focus.
Also your meditation is not entirely in your control, i.e. it is non self, hence having expectation will be counter productive. Also getting attached to these expectation can be more counterproductive and it will cause unsatisfactoriness with the meditation. So practice the meditation techniques to the best of your ability without expectation or attachment to the expectation.

Good!  Sounds like things are going well.  When people begin meditating, they generally come at it with a bunch of preconceptions.  I think one of the most common is that the meditating mind will be as lucid and as clear as the one that takes a science exam, writes an essay, or does higher mathematics.  Clarity in meditation does eventually come, but it is of a very different character than the one that often arises with hardcore intellectual endeavors.  Before you get there, however, you have to pass through a number of states that can feel thick, muddy, and muddled.  It's all a part of the process.
My best advice is to just let things settle for now.  Don't beat yourself up if you can't keep your attention pinned to your breath.  Just keep at it.  Eventually the mind will become pliable.  It only feels like you are more engaged when on a bus or walking around town because the object of your attention is so course. The breath is subtle. To really follow it, you have to develop an equally subtle sort of concentration.  That involves not just an application of mind, but also a letting go.