text:
Permission of your parents in your renunciation
I have thought about this since a long time, and now I am ready for renunciation, accept teachings and practise Buddhism in a monastery. I told my parents about these future plans. They said they were disappointed in me & that I was running away from my responsibilities & will ruin their and my life if I follow this path.
Since they've made me the person I am today, I feel the need to ask for permission before I leave. They won't allow me.
What would be the best way to solve this, maybe a middle path?

The rule of requiring your parents' permission for ordination, even if you are an adult, comes from this incident:

When King Suddhodana heard that his beloved grandson had become a monk
  he was deeply grieved. The king said, "When you left home it made me
  sad. When Nanda left home my heart ached. I concentrated my love on my
  grandson and again the one I love has left me. Please do not ordain
  anyone without their parent's permission." To this the Buddha agreed
  and never ordained anybody after that without their parents'
  permission.

In any case, most monasteries would not allow you to ordain right away as a monk. See here for the ordination process of the Bodhinyana Monastery near Perth, Australia.
You have to first undertake the eight precepts as an anagarika (a sort of a pre-monk) for some period of time (maybe a year), before undertaking the ten precepts, to become a novice monk (samanera). Then some time later (maybe another year), you may be allowed to ordain as a full monk (bhikkhu). The novice monk and full monk both wear similar robes, while the anagarika usually wears white clothes.
You don't need your parents' permission to become an anagarika and serve in a monastery. You can spend this time to experience a taste of the monastic life, to see if renunciation is what you really want to do, before making a final decision. Maybe you might not like it after experiencing it.
At some point, you would still have to get your parents' permission to ordain. For this, you need to convince them. In any case, you can remain an anagarika for an extended period of time.
I don't think you need your parents' permission to become a novice monk either. But they would probably be unhappy to see you in a novice monk's robes which is almost the same as a full monk's robes.
For more info, read here, here and here.
Another point is, have you decided which tradition to join? Theravada, Mahayana, Tibetan, Zen etc.? Perhaps, there's more things to consider.

Thank you @Ruben for your response. I am inclined towards Mahayana & Tibetan Buddhism. I am honestly in search of a Monastery that would accept me in. This might although sound naive, I think the basic Buddha's teachings remain the same in all traditions. I remember reading somewhere, when you find the teaching "unacceptable" then you know that the tradition you're following is probably not for you.

You told:

I have thought about this since a long time, and now I am ready for renunciation, accept teachings and practise Buddhism in a monastery.

That is a very praiseworthy way one sees one parents, Sadhu! And a notion of a good sense of gratitude and right view.
Ruben gave some information, which are at large not so wrong. How ever, take always away notions of "I have a right" or "it should be this and that". If it work not now, it will work by time. When your parents get more and more understood your ways, while practicing based on right view where you are, they are more likely to understand.
When it comes to a point where you are no more able to live a householders live, you parents will see that and seeing it, they will ask, beeing asked, is a good place to explain deeper and make things understood.
Since it contains a lot of stories, aside the rules of the Bhikkhus (not someones rights!), it's maybe worthy to give the Mahavagga I an extended read.
Meanwhile, something to rejoice with, take part on merits: a certain person, just few days ago, joyfull shared his mothers now joyful agreement, with his soon going forth. Something really not common in regard of intented to really going forth, not just changing house with monastery, which is often really just a "seek for 'easy' life" and welness.
The case of the Buddhas son, and the grieve of his mother, and the request of Ven. Ananda, which was the reason for the rule not to give going forth, one who has no permission from the parents, was in regard of a Samanera and such as "Anagarika" does not exist within the Dhamma-Vinaya, but is actually also a Samanera (one who asked for going forth under the Buddhas teaching). So not only out of this, it's good to seek a good and proper way, not stubborn and proper to time and facts.
As told, if there are no more ways to live a housholders life, there will be ways anyway. It's possible not wrong at all if spending much and most time avalible in contact with the monks, try to make service and maybe it's possible to get your parents to attend often or part time.
At least, althought maybe not that welcome to hear/read, its always good to speak with good and possible also knowledgeable monks, at first place and if avaliable (which requires to let go of usuall "lazy" ways) in all Dhamma-Vinaya cases, specially in regard of ordination.
There are many personal things, which those could probably handle with, which "in all cases seen from outward"-accounts are not able to serve propably best. One would not easy find someone with real refuge in the Juwels in this spheres, which does on the otherside not mean that ones Nissaya does not have its ways anyway, if walking with pure heart and certain right view, sticking firm to the basics.
Best possible strength, effort and endure for success in regard of path, fruits and the mastering of the holy life, where ever being. Watching after giving good causes. Effects come by themselves, just a matter of crossing the soil for it, sooner or later.

Addition
My person has to add (just translating that part of the Mahavagga), that the Original wish after the rule, that those desire the going forth, need permission, to be faultless ordained by a Bhikkhu, was raised from Buddhas father and the rule does not cover only the acceptance as Bhikkhu, but also all other forms of going into homelessness, going forth (pabbājeyya) under the Buddha: eg. Samaneria and technical Anagarika (who are actually Samanera) as well.
See: Rāhulavatthu - The Case of Rāhula
[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade]

It won't be right if I stay with them, not earning anything and just meditating and doing Vipassana. Therefore I seek a monastery where these are accepted & I'll learn a lot from them too. Thank you for your response. Metta.

Your thinking to get approach to practice Buddhism is remarkable and it's similar to the Buddha who left everything his son,wife,luxury etc.. This is very hard and difficult decision. My suggestion is you better to make them understanding about Buddhism and what is your intention of renunciation and if there is a possibility of arrange residence closer to monastery so you can easily visit them in difficulties. Make them involve with your practices and share it with them and that's good for your parents to gain their morality in late life. This is not against Buddhist teaching as treat and look after parents in their late life as they are weak and helpless. That's also good practice. Wish you all the courage to reach your best potential and wisdom and serve the world with your achievements. Thank you. metta.

Thank you for your response. I tried making them understand the purpose of all this. They simply cannot bear their child giving away everything for a life that they can't really fathom. I don't blame them. They're right in their mind. But, should there be a middle way, I'm more than willing to go with that. PS: I love it when people write metta at the end. It's so peaceful to read.

I suppose it's better for everyone if you persuade them.
There was a sutta, MN 82 in which Ratthapala was denied permission by his parent[s] -- and so he stopped eating, until they changed their mind and consented.
Perhaps that remains a viable (not suicidal) argument, e.g. the article When My Son Became a Monk includes,

I know monks who have refused to eat until their parents agreed to let them ordain

One thing I noted from reading MN 82 was that his action (or demonstration) was a counter-argument to their specific objection (i.e. they told him he was "raised in comfort", implying he was unsuited for the rigours of monastic life); I imagine there are other objections a parent might have, I don't know whether this is the best or only counter-argument for every situation.

If your parents say ,"you have responsibilities" ,it's best to not leave them . Leaving will put a lot of burden over them. You too will remain tensed.
If your parents say ,"No responsibilities ,still We won't allow asceticness " ,then you may try to live as Anagaarik in white robes and come to meet parents every once in a month or so & show them what you have learnt .
But ,when  you are ready & have strong urge to go for deep meditation in forest/hill & with NO Responsibility ,still parents are not ready ... NO ADVICE IN THIS SCENARIO ,cause your mother's or your father's tears might break you down during meditation in cave/forest. Only one thing can be said here that, ' Try to maintain contact with them'... but I know that  during deep meditation there must be no contact with anyone because of Noble-Silence that's why ,NO ADVICE .
If you have responsibilities , you can either talk to in monastery/meditation-center that ," I wanna learn & earn too by serving here as per my  talent/capability ".
 Talking  to a teacher would be best. In this way ,you can support your parents & meditate/learn too. Talk to a teacher of nearest meditation centre/ monastery would be best for you & your parents.
Most important part is that you ,out of every-one , must remain happy & a best learner possible ,whatever the scenario you are facing.

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How is dharma formed?
I believe that the word 'dharma' (among other things) refers to the constituent elements of a body and mind, and that the Buddhist should find those dharmas void of a person, and perhaps any substantial quality whatsoever.
How is dharma formed?
"Form" is one of the skandhas, what a body-and-mind (I believe 'nama-rupa' in the sanskrit word for that?) has contact with in order to generate the rest of us.
Is there a Buddhist philosopher who talks or debates, perhaps at length, and ideally grounded in sutras, about how dharmas depend upon form?
I suspect there's a major / basic teaching on this, just wanted to make sure I'm not missing anything, when i research this question, which I find interesting because the contemporary world seems to make its ideas out of "form".

perhaps too broad as a question, sorry if that's the case

I guess you are asking about Dependent Origination?
You can find detailed information in "Learning materials for Dependent Origination (Paṭiccasamuppāda) in Theravada Buddhism".
For a perspective from the Abhidhamma, "The Abhidhamma in Practice" may be helpful.

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Is there any way to decipher sensations in the body during Vipassana?
Can we know what kind of Samskars are being eradicated from the kind of sensation? Like while doing Vipassana I feel cooling or stretched sensation on forehead; itching on throat; burning & tingling in other parts. (for now).
So is there any way to know the kind of Samskars these sensations represent?

Tamas. if you read this could you explain to us what did your question meant please?  See the conversation/comments between me and Sankha Kulathantille, under Sankha's answer below.

You are not supposed to relate any physical sensation (or feeling) to any sankhara for a good reason. Because in vipassana you are practicing to see the reality as it is. This is the keystone of vipassana, to see the reality as it is, in order to discover three characteristics of all phenomenon (i.e. anicca, anatta, dukkha). Trying to find the corresponding sankhara to every feeling and sensation distracts you from this and if you insist on doing it, after a while you will find yourself playing a mental game and you'll be running in the opposite direction of vipassana's purpose.
Moreover, I think quite different sankharas can create the same physical feelings. Also many a times a neutral feeling may arise because of physical conditions (how you sit, temperature, what you ate, etc.) so it's literally impossible to find an exact sankhara for each and every sensation.
Of course, on the other hand, if you're doing vipassana and memories arises, they should not be oppressed but simply you should let them come, observe them and calmly come back to the object of meditation.
As you progress your reactions in real life will show you how you've progressed and which sankharas has been eliminated and which ones still remains.

I assume you mean "what fetters are eliminated". You cannot decipher the  eradication of fetters by any physical feeling. You are not supposed to give meanings to any feelings. You are only supposed to note them as they rise and fall. When the fetters are eliminated, you will know because they no longer arise in the mind. Here's a related answer.

Its intersting do you think "Fetter"  are ilimintated or its just a change of view  ?  my teacher who is a monk in the same tradition as ven.yuttdhammo  said to me that in practice we eliminate the hinderneces one by one  and that in some part of the retreat you take out whole brancese (if you know what im talking about)   ....  but whenver i ask about this people deny that it works this way

every time i ask someone else about this he says that the practice is more like changing of response to fetters when they arise and not a gradual reduction of fetters

It depends on the stage of the enlightenment. At the first stage you eliminate the first 3 fetters. At the 2nd stage you only weaken the 4th and 5th fetters. At the 3rd stage you eliminate 4th and 5th. Last  five fetters are eliminated when one attains Arahantship. But once a fetter is eliminated it is gone for good. There's no dispute about that among mainstream Theravada teachers.

yes i know that   - the question is do i eliminate small parts of fetters in a retreat as someone who isnt even a sotapana  (which is what the OP is  talking about in his question and describing such a thing)

Well, you can weaken your fetters. But until you eliminate them, they can always  grow back except in  the case of Sakadagami. A person who attends a retreat can be born in hell next life.

intersting so you can weaken them not only during the meditation practice  -  which is what this question suggest you can do ?

@breath I don't think that's what the question is suggesting. Fetters are weakened whenever we do good deeds. But that's temporary and insignificant.  So weakening of fetters is mostly ascribed to attaining the 2nd stage of enlightenment.

how you interpet : "Can we know what kind of Samskars are being eradicated from the kind of sensation?"   ---  and Tamas. if you read this could you explain to us what did you mean please

No the questions is asking about deciphering elimination of fetters with bodily feelings.

ok " elimination of fetters"   what does that mean ?

Let us continue this discussion in chat.

It is called Satipatthana Practice, the result is Vipassana loosely "clear-vision". Satipatthana is translated usually as "Frames of Reference" or "Foundations of Mindfuless", however translation there is Four of them: States of the Body, Mindstates, States of Feelings and Particular States (Hindrances). The practice is discernment of various experiences within the Four

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What happens to one in a locked in syndrome?
Most theologies give no perspective on persons who are in "locked-in syndrome", minimal conscious states and persistent vegetative syndrome. Due to my own experiences I've pondered and explored but i would like to know your opinions on a modern age problem, where people survive more traumatic incidents on the body but show no or minimal reaction to their environment, this state is life or death seems almost like a modern to pheonomna but has the topic actually been covered before in the history of Buddhism? If so, which sources please.

"Locked-in" seems to mean conscious but paraplegic ... unlike "vegetative" which is assumed to be unconscious. I'd guess these states are "modern" if the patient cannot eat (cannot swallow) I guess that's likely to need modern medicine to stay alive ... otherwise these states might be known as "dying".

Yes, most are "pegged" for food and water, in both cases. The two terms came later than PVS though which might be removed as a status. It is not uncommon for misdiagnosis between all these states so the only differences are observable which could mean the fmri etc is stimulating a reaction rather than seeing the state.

Locked in syndrome doesn't equal paraplegic at all actually. Most could have movement caused through muscle restriction, consciousness and/or reactionary.

Ignoring Wikipedia my https://www.google.fr/search?q=Locked-in+syndrome says "complete paralysis of all voluntary muscles" and "deefferented" and "paralysis of the limbs and face and inability to speak". Anyway I guess that historically it's one of the possible stages of dying. If you want an answer about ethics you might read about Tukdam; and/or read answers and comments to How long to leave a body undisturbed after death? for insight into ethics at a death-bed and/or long-term life-support.

Thanks for your suggestions. Yes it's complicated without first hand experiences. Perhaps if I use the word "coma" it's more historically known in different cultures. A PVS patient used to be considered as anyone in a coma for longer than a year (two years after head trauma). Now one could be minimally conscious (locked-in) or PVS based on whether they show a regular sleep cycle or subtle reactions which don't necessarily indicate consciousness. I.e. body movements, eye tracking

Isn't this a medical question? What do you mean by "what happens"? As in where they are born when they die or why they get LIC according to Buddhism?

I'm keen to not push my own views so I can describe the state medically from a neutral point. Ethically and spiritually, it's a long list of possibilities, i.e. is it force feeding if someone's body is not willing to consume food itself? Does eye tracking and slight body movements mean we should treat the person as living or disturbed body at death like suggested above.

Sorry if I was/am unclear -- I'm not saying that conscious paralysis (e.g. with eye tracking) is somehow analogous to death and shouldn't be treated; I was saying that before modern medicine maybe people couldn't sustain life in such conditions, couldn't be treated ... that was a reaction to your writing a modern age problem and has the topic actually been covered before in the history of Buddhism? If so, which sources please in the OP, i.e. guessing that historically this would have been a "patient is untreatable and cannot even be fed" event.

No need to apologise. Even eye tracking does not indicate whether consciousness is there at all. My view comes from western history so I could be wrong that the state is modern so I'm open to all ideas. I found it interesting in Tukdam that "the body does not become stiff". As this persons body has become tighter and tighter due to muscle wasting etc - I would now find some comfort if this occurs after death. This person was only 17 at the time of the incident, now 30, so his body is what kept him alive medically. Spiritually I feel like this is either a journey or he has already passed.

Death, in the realm of humans and Devas (for them), where Dhamma can be understood, is defined with "break up of the body", so a "unconscious" human being should not be regarded as no more living as long the body "works", ages.

"And what is aging and death, what is the origin of aging and death, what is the cessation of aging and death, what is the way leading to the cessation of aging and death? The aging of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties — this is called aging. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of the aggregates, laying down of the body — this is called death. So this aging and this death are what is called aging and death. With the arising of birth there is the arising of aging and death. With the cessation of birth there is the cessation of aging and death. The way leading to the cessation of aging and death is just this Noble Eightfold Path; that is, right view... right concentration.

"When a noble disciple has thus understood aging and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."

There is the state of (trans.asaññasatta) "Unconscious" - being, a realm of existence not desired and maybe therfore not much talk about.
How ever, even if "really" in an asañña state (lit. "No rememberance, no perception"), there are still the mental factors, consiting with form/object a living being (satta), of cause very subtle [Sadhu for giving the right spelling of this word, N. Chris].
So this asañña state might fit to you question.
There is also, what is called, "caught in concentration" in meditation, one might know such "unconscious" states, often called "daydreaming", when the mind is firm on a mind object concentrated (possible the arupa-realms of existence.
One in such a state is not easy to get to mind again, like "paralyzed", similar maybe with shock.
It's reported that Samadhi sessions can last for extreme long time, of course it has it's limits in regard of physical nurishment, but obiviously, the mind can nurish it self, for a long time, without much external imput. (see the four kinds of nurishment).
It's not so easy to say if this states might be in the sphere of asañña or actually arupa states, which might also explain the attentive discussion under the question, assuming two different phenomenas.
Of cause, in a very materialistic world of thoughts, the "mindless" states of beings will increase, either as general "ignorance" or such as the "medical" recognised phenomenas.
A modern wrong view, present in that what is called "secular Buddhism", is the case, the Buddha told, "when a asaññasatta falls out of its existence and gains a human life, this and that "materialistic" views are hold.

"There are, bhikkhus, certain gods called 'non-percipient beings.' When perception arises in them, those gods pass away from that plane. Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness. When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recollects the arising of perception, but nothing previous to that. He speaks thus: 'The self and the world originate fortuitously. What is the reason? Because previously I did not exist, but now I am. Not having been, I sprang into being.'
Brahmajāla Sutta: The All-embracing Net of Views

So generally this phenomena, in all it's small and larger appearances, not at least by such so guided practice and teachings, will increase. And (provoking), where should all the trees have gone to in this days :-)
Such as classical taught Zen-ways in modern times, put away of all thinking, is a good chance to reach the asanna states by zazen. Not being aware of anything, one might believe "coming and going, from and to emptiness"

Brahma Realm of Perceptionless Beings (Asañña-Satta Brahma-Loka), kindly given by Bhante Paññobhāsa.
--This  Realm presumably is the destination of contemplatives who gain 4th jhāna without any corresponding insight; it is a kind of heavenly dead end. The beings here are virtually unconscious, and remain motionless like statues for many billions of years. After approximately 500 world cycles (the same lifespan as in Realm 21) a thought finally arises in their mind, and they immediately vanish from this strange Heaven and reappear somewhere else. Aside from the fact that they gain no benefit from this, there is the philosophical question of whether Perceptionless  Brahmas are really there at all, as of course they are completely oblivious to their environment, and would experience absolutely no passage of time while in this non-state. They would seem to be inanimate  objects, or at best comatose bodies. At any rate, this is an example of  a high Heaven Realm that is not all that great of a place to go to—skillful meditators may as well avoid it.

Might it help in the desire to get an releasing answer: leading to disenchantment in regard of conditioned things and issues not leading to the unconditioned, by seeing the dangers in this world.
Practical, to prevent from such existences, approaching the wise, and ask
'What is skillful, venerable sir? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? What, having been done by me, will be for my long-term harm & suffering? Or what, having been done by me, will be for my long-term welfare & happiness?'
...makes one being not so much in danger of unbenefical states to gain and then just taken on this, act-ually walk for beyound.
[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade]


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Fecal and Urine medicines, what are the recipes?

A medicine may be made of the “four great filthy things”: excrement, urine, ashes, and clay
A bhikkhu’s basic medicinal support is puti-mutta-bhesajja, which translates literally as “rancid urine medicine” (Mv.I.30.4)

does anybody know a recipe?
Also any relevant information pls, tyvm.

This question could use some references to help those who are not familiar with Theravada vinaya to understand how this question relates to Buddhism

I would carefully read the Vinaya. We wouldn't want to overdo it. I knew a monk who used to drink his urine and he ended with bowel cancer and then he disrobed for a woman.

I hope I can post this without its being considered useful practical advice.
The Buddhist Monastic Code II: The Khandhaka Rules Translated and Explained says (added emphasis is mine),

A bhikkhu’s basic medicinal support is puti-mutta-bhesajja, which
  translates literally as “rancid urine medicine” (Mv.I.30.4). Strangely, none of the texts
  define the term. The commentaries to the Khuddakap›tha, Ud›na, and Sutta Nip›ta
  give an example of this sort of medicine—rancid urine with yellow myrobalan—but
  without a formal definition to indicate the full range of the term. The Sub-commentary
  to the Vinaya defines rancid urine as any sort of urine at all, citing as a parallel the Pali
  expression pÒti-k›ya, decomposing body, which refers to any human body, living or
  dead, “even one with golden skin.” However, it does not say whether rancid urine
  medicine is the rancid urine itself or, as suggested by the example from the
  commentaries, rancid urine in which medicinal fruits are pickled.
Because the texts are vague about this term, various oral traditions have developed
  around it. In Sri Lanka, rancid urine medicine is interpreted as rancid cow’s urine, in
  which different types of myrobalan are sometimes pickled. In Thailand, some
  Communities interpret it as one’s own first urine in the morning, following the ancient
  Indian tradition of using this urine as a tonic. (Modern scientists have discovered that
  this urine contains a high level of melatonin.) Given the silence of the texts, the best
  policy here is to follow the traditions of one’s own Community.

Also:

For snakebite: A medicine may be made of the “four great filthy things”: excrement,
  urine, ashes, and clay (!). [...]  None of the texts
  mention this point, but an oral tradition in Thailand asserts that the excrement to be
  used in this medicine should first be burnt in a fire.

Also:

For jaundice: Urine and yellow myrobalan are allowed, which the Commentary
  defines as yellow myrobalan pickled in cow urine. This raises the question: If this were
  the meaning of rancid urine medicine in the four supports, why would there be this
  special allowance?

ALso

(For drinking poison): “I allow that water
  mixed with excrement be drunk” (Mv.VI.14.6)

There are various discussions of how to use it and whether or not there's any reason it seems likely to be helpful, for example here. Someone suggested for example that the (non-Buddhist) Iberians in Roman times used it like toothpaste for bleeding gums.
Also this suggests why it's allowable -- it's not a luxury:

18.1. Mahākassapa
Anyone who makes use of
  Leftovers for food,
  Putrid urine as medicine,
  The root of a tree as lodging,
  And rags from the rubbish-heap as robes,
  Is at home in any direction.

In addition to Upasaka Chris's answer:

Cattāro nissayā - The Four Supports
“Going-Forth has fermented urine medicine as its support. For the rest of your life you are to endeavor at that.
“The extra allowances are: ghee, fresh butter, oil, honey, sugar.”

To fill the grap, althought in German, the links lead to english resources.
chebulic myrobalan will be traditional pickled in ones Urine, and drunken. Still in use in conservative traditions.
As for dung, that is mentioned as emergency medication in cases of snake bits, where it is not necessary to be given it. There is no evidence that (ones own) fecal is used oral, althought my person came across that certain yogies in Tibetan traditiin use both as kind of asubha reflection and eat and drink out of this purpose the left overs...
My person would not encourage to use it, if not living very natural and with hardly maniputated food, since one refills one with a lot of chemicals again and again.
Medicinal doctors, therefore, becaus there is broadly so much pollution, seldom advocate it. Certain studies (mostly self studies) have been made.
[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade]

i wonder whats with the fermented quality...

Try it? :-) @Inb4dead Fresh it's not that disturbing. Did not come accross chebulic myrobalan at times to tell more known.

Since there have been cases where people grow disgusted, didn't want to ordain any more, the Buddha allowed to explain about the four supports after ordinatiin. (Story to be read in the link as well), Upasaka @Inb4dead

Is it possible that "fermented" is a mis-translation of "putrid", "discarded", "unwanted"?

i did try a glass, not bad as far as medicine goes.

As far as my person sees, the prickled fruits in it, seems to be the most evident and reasonable version, since this sour fruit might neutralice certain unwished., Nyom @ChrisW and is actually practiced not transfered by just words. Asian language is of course very imagining and not very complicated if knowing the image.

Did it help, Nyom @Inb4dead ?

Fwiw if left to ferment, the composition of the drink will change a lot as it comes out sterile but gets inhabited quickly by microorganisms. Also some things will evaporate and some things change a lot.

My person, not only out of that reason, would not really go for "fermented", @Inb4dead as he can not envision something useful.

It was about a year ago but yes it did help, i had at that time an infection and it cleared up very quickly, usually it would take a couple weeks. When i drank that fermented urine, the infection it cleared up in about a day. It might be a random coincidence but i would continue experimenting because i see nothing bad that can come from it and apparently the Buddha recommended it.

The discussion from Dhamma Wheel.
Feces from a healthy person is used as medicine.
https://dhammawheel.com/viewtopic.php?f=31&t=24762&hilit=urine&start=45

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text:
What are the catalysts in eightfold path which speed up our endeavor?
I want to know how one can speed up his spiritual practices (8 fold path). For- Example, How one can improve his samādhi or prajñā quickly? And what are the things or acts which helps one to improve these quickly.

In my opinion, the best catalyst is meeting highly realized people in real life to see how they behave. In a day of that you get more teaching than in a year of reading books.

Difficult to find. What to do meanwhile?

Seclusion

I used to live in a monastery with supposedly highly realised people, which had 1000s of students  & visitors per year. I recall maybe one or two or three but not many more of those visitors attained samadhi. Ajahn Brahm said somewhere in a video he teaches jhana to so many but so few attain it. Only last year, at least 3 of his monks & nuns disrobed.

The way to speed up samadhi is to practise according to the instructions, which are to use 'letting go' ('the giving up of craving', called 'vossagga') as the meditation object.

And what is the faculty of concentration? There is the case where a
  monk, a disciple of the noble ones, making it his object to let go (vossagga),
  attains concentration, attains singleness of mind.
SN 48.10

And how are the seven factors for awakening developed & pursued so as
  to bring clear knowing & release to their culmination? There is the
  case where a monk develops mindfulness as a factor for awakening
  dependent on seclusion, dependent on dispassion, dependent on
  cessation, maturing in relinquishment (vossagga). He develops analysis of
  qualities as a factor for awakening... persistence as a factor for
  awakening... rapture as a factor for awakening... serenity as a factor
  for awakening... concentration as a factor for awakening... equanimity
  as a factor for awakening dependent on seclusion, dependent on
  dispassion, dependent on cessation, maturing in relinquishment (vossagga).
MN 118

Since right view is the foundation, all deeds, actions and undertakings, increasing right view are of use to establish the.
Focus on the foundations! It does not make sense to try to gain right Samadhi if the virtue section is not good developed. Practice generosity and service for those worthy. Practice sharing merits... Practice Veneration...
If having trouble with performing those meritorious deeds, no way to think that it is possible to gain right concentration.

For a person facing Stress and suffering and meeting the Tripple Gems, there is no act of will, 'May I gain conviction'. It is the nature of things that in a person, facing Stress and suffering and facing the Tripple Gems, conviction is gained.
For a person with conviction, there is no act of will, 'May I be generous, may I have possibility to give, my I let go of stingyness'. It is in the nature of things that, in a person of conviction, generosity and giving is established.
For a person of generosity and freedom of stinginess, there is no act of will, 'May I become virtuous'. It is the nature of things that, in a person of generosity and freedom of stinginess, virtue increases.
further: Cetana Sutta: An Act of Will

If there is still stinginess, not even Jhana can be reached.
Once there is no more fault in regard of virtue, no stingyness present, it will work naturally on the given causes.
And like always: to develop right view, association with people of right view is most importand. More on entering the stream here.
[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade]

How do monks, who have nothing, abandon stinginess? Thanks

By answering merely ill-willed and back-stabbing approches, for example, @Dhammadhatu ? Stinginess is not just a matter of material things. Good to investigate this topic well, for example lack of gratitude is also a very sign of Maccariya. E.g. not - vossagga

Sorry. But vossagga is the path to jhana rather than generosity. If generosity was the path to jhana, all of the peasants in Cambodia who give to monks would abide in jhana. I scored your post down because I think it is deceiving; including the quote, which i have not read in any sutta.

That's what was said. Do as you are fit. Blind in a low realm one is not able to understand Dhamma. * rowf * stingy..., an "animals-states" attitude. vossagga = giving, letting go, generosity. And if not even outwardly able... than dream on the other realms dreams.

Enough with you two troublemakers. You are both suspended for 1 week. Please use the time to contemplate how you want to behave on Buddhism SE.


text:
Inferiority because of failure in meditation
I've tried hard to practice meditation - Anapansatti & Vipassana but I just can't concentrate on my breath. Now, I'm feeling inferior as if I can never concentrate my breath or get rid of my inner problems/ sufferings. I feel as if peace or enlightenment or eradication of suffering is not for me.
After proper analysis, I've found that I just simply can't concentrate. So my questions are

What are necessary & sufficient condition to get enlightened? If I don't have those qualities how can I develop those qualities? What I would have to do?
How to concentrate provided I have tried my best to concentrate my breathing but mind wanders away in no time. It is making me sick thinking I don't posses qualities to eradicate my own sufferings. It makes me feel as if I will never be at peace.

Note: I have been into 10 days Vipassana course also.
Anyone help me.

You should start with Shila. Make sure you don't break Shila... Your question make me to think how one can develop patience?

The base improvement, yes. Then, having the base: sila-, caga-, devatanusati

Your mind has never been in a concentrated state? You have never focused on a task? Your mind has never focused on a TV program or music?

as i see it in OP based solely on content of his post.

The faculty of conviction - seems to appear
  The faculty of persistence - seems to appear
  The faculty of mindfulness - seems to appear
  The faculty of concentration - self reported weak
  The faculty of discernment - seems to appear

Indriya-vibhanga Sutta: Analysis of the Mental Faculties
On concentration:

"And what is the faculty of concentration?  There is the case where a
  monk, a disciple of the noble ones, making it his object to let go,
  attains concentration, attains singleness of mind.

So it has attainment of singleness of mind as property of mind.
So how to develope it:
https://suttacentral.net/en/ma42

At that time, the Venerable Ānanda rose from his seat of repose in the
  afternoon and went to Buddha. He bowed his head at his feet and then
  withdrew to sit at one side. He said: “World Honored One, what is the
  meaning of this: ‘to keep precepts’?”
The World Honored One replied: “Ānanda, the meaning of keeping the
  precepts is to bring about non-regret. Ānanda, if someone were to keep
  the precepts, he would readily attain non-regret.”

https://suttacentral.net/en/an10.2

(1)–(2) “Bhikkhus, for a virtuous person, one whose behavior is
  virtuous, no volition need be exerted: ‘Let non-regret arise in me.’
  It is natural that non-regret arises in a virtuous person, one whose
  behavior is virtuous.
(3) “For one without regret no volition need be exerted: ‘Let joy
  arise in me.’ It is natural that joy arises in one without regret.
(4) “For one who is joyful no volition need be exerted: ‘Let rapture
  arise in me.’ It is natural that rapture arises in one who is joyful.
(5) “For one with a rapturous mind no volition need be exerted: ‘Let
  my body be tranquil.’ It is natural that the body of one with a
  rapturous mind is tranquil.
(6) “For one tranquil in body no volition need be exerted: ‘Let me
  feel pleasure.’ It is natural that one tranquil in body feels
  pleasure.
(7) “For one feeling pleasure no volition need be exerted: ‘Let my
  mind be concentrated.’ It is natural that the mind of one feeling
  pleasure is concentrated.

Later again from Meanings Sutta but it fit here more in this post:

Again, he asked: “World Honored One, what is the meaning of this:
  ‘concentration’?”
The World Honored One replied: “Ānanda, the meaning of concentration
  is to bring about seeing according to reality and knowing according to
  reality. Ānanda, if someone were to be concentrated, he would readily
  attain the seeing that is according to reality and the knowing that is
  according to reality.”

Else?
For developing  of non-distractiveness association with people collected in mind, avoiding restless people and mindfulness of arising and ceasing of phenomena in general according to Buddhagosa s commentary
I think this is it for your concentration problem OP, dont think i have to state the seemingly obvious in regards to your leaks:)
In regards to feeling inferior,

there is no competition in search for peace

i heard that
Also this
Sarakaani Sutta:

"Take the case of another man. He is not even endowed with unwavering
  devotion to the Buddha, the Dhamma, the Sangha. He is not joyous and
  swift in wisdom and has not gained release. But perhaps he has these
  things: the faculty of faith, of energy, of mindfulness, of
  concentration, of wisdom. And the things proclaimed by the Tathaagata
  are moderately approved by him with insight. That man does not go to
  the realm of hungry ghosts, to the downfall, to the evil way, to
  states of woe.
"Take the case of another man. He is not even endowed with unwavering
  devotion to the Buddha, the Dhamma, the Sangha. He is not joyous and
  swift in wisdom and has not gained release. But he has just these
  things: the faculty of faith, of energy, of mindfulness, of
  concentration, of wisdom. Yet if he has merely faith, merely affection
  for the Tathaagata, that man, too, does not go to... states of woe.

On Vi:
When training Satipatthana it is not the objective to get well-concentrated, the concentration comes in succession and has its role and appropriate function. IE it also is involved as a causal condition for people attaching to certain states and that hinders progress.
Sati as a factor of Enlightenment, translated as mindfuless has function of remembering or keeping in mind, re-cognizing. Mindfulness of physical and mental states arising of and within a body is a single theme for the mind, which will develope concentration faculty no problem.
It seems to me that you could try paying more attention to arising and passing of states of "disliking", "wanting/liking", "sadness/despair", "judging/evaluating", "doubting" and "thinking/wondering" as well as "knowing", knowing ie when your concentration is low you can know it as "my concentration is weak", then maybe "disliking?;)" or "wanting" for it to be better or "evaluating" that it makes you a bad meditator, should note that your are thinking at this point and see where it goes from there. You see it will keep you within the theme of mindfulness of the body, conditioning victory.

you also say that you have been to a course, assuming you kept precepts and still failed to attained what you expected in terms of concentration. I would not take that as a proof of moral restrain not leading to concentration.
Id point out the numerous enviromental factors that weigh in as well as case specific issues that need resolvement, like worries, doubts etc.
Also suspecting psycho active drug use maybe, generally speaking not you in particular.

Ānanda, if someone were to be concentrated, he would readily attain the seeing that is according to reality and the knowing that is according to reality.” ----> what is reality here? Pls tell

give me some time ill post the rest;
"Bhikkhus, I declare [that there is] the extinction of āsavas in one who knows and sees,[3] and not in one who does not know and see. Bhikkhus! What is known and what is seen by one in whom I declare [that there is] the extinction of āsavas? The right perception of phenomena[4] and the wrong perception of phenomena.

basicly seeing wrongly is not looking at the unattractive side

" Not discriminating the factors which should be considered attentively from the factors which should not be considered attentively, he considers attentively the factors which should not be considered and does not consider attentively the factors which should be considered."
Sabbasava Sutta: Discourse on All Āsavas  https://www.accesstoinsight.org/tipitaka/mn/mn.002.bpit.html

but there is another way to understand it, which is same but more specificly the ultimate result of the practice knowing and seeing the Four Noble Truth, attainment of arising of the Eye of Wisdom, superhuman knowledge of freedom from suffering.

Thanks a lot. It helps. :) So I should focus on mindfulness rather than concentration?

to summarize my answer is that "reality" in that sentence can be said to mean the mundane reality of concepts and experiences and/or supramundane reality which is the unconditioned state.

yes focus on mindfulness, sticking to the framework of physical and mental phenomena arising for or within a body, postures, activities, feelings etc. Thank you for your question and practicing.

Whenever anyone has a problem like this, I'm always reminded of Dutiya Anuruddha Sutta (AN 3.128/130/131 in different versions):

Then venerable Anuruddha came to venerable Shariputra and said:
-- As much as I, friend Shariputra, look at things with purified Heavenly Eye, see things with thousandfold-superhuman vision, train in confidence unmovable, in awareness undimmable, in tranquillity imperturbable, and in focused mind unscattered, still I can't "having stopped maintaining intoxication, achieve liberation of mind".
-- All these thoughts, friend Anuruddha, of the kind "I look at things with purified Heavenly Eye, I see things with thousandfold-superhuman vision" -- this is your conceit.
And the thoughts of the kind "I train in confidence unmovable, in awareness undimmable, in tranquility imperturbable, and in focused mind unscattered" -- this is your pathological restlessness.
And the thoughts of the kind "still I can't "having stopped maintaining intoxication, achieve liberation of mind" -- this is your remorse.
You'd better, friend Anuruddha, these three thoughts abandon; To these three thoughts not attending, to The Unconditional point your mind.

The point being, these instances of worry and inferiority are the exact problems we are supposed to solve in Buddhism. The Buddhist path is not to heap on more goals and expectations and worries - but to in fact let go of them, to have less of them - in order to attain peace of mind. The element of Sila or morals in Buddhism exists to help one be free of regrets, not to have more reasons for regret! The element of "concentration" (I'd rather say "attention control") is practiced to make one free from worry, not to worry even more about one's inability to control attention. So just remember that everything in Buddhism is done with peace as its goal, dispassion as its goal, liberation as its goal - not to torture oneself. This way all your practice and meditation becomes an act of healing and rest, not an act of fighting.

I was talking to my friend a few years back.  She is a yoga instructor and we got on the subject of meditation.  She asked how many hours a day I meditated and was taken a little aback by my answer.  "How can you sit so long!  I much rather be working in the garden or hiking.  That's my meditation and I can do that all day!"
In a rare instance of wisdom, I refrained from explaining to her that what she was doing wasn't really meditation.  It's a good thing I did, because looking back, I now realize that I would have been completely and utterly wrong.  Meditation doesn't have to be sitting meditation.  Not at first anyway.  Buddhist samatha and vipassana practice are simultaneously a mental and a somatic exercise.  For some people, this is not an issue.  Mind and body soften and settle together.  But some people need a little something extra.  You seem to be in that camp.  Instead of rushing right into sitting, why not try a bodily practice first?  Do something like hiking or walking, tai chi, or yoga.  You could even do an immersive activity like gardening or woodworking.  Practices like this go a long way to calm the mind.  They do it almost completely by accident in a way that is on the same spectrum as seated meditation.  The practice itself doesn't matter.  How good you are at it doesn't matter.  All that matters is that you let allow the physical discipline to tame your mind.  It will all on its own.
Most importantly, however - and if you take away nothing else, let it be this -my friend can garden all day because she loves it.  I can meditate as much as I do because I feel the same.  It doesn't sound like you love your meditation practice.  And why should you?  It's clearly causing you frustration.  But it doesn't have to.  Think back to when you were a kid and were playing with your toys.  Did you really care if you were good at playing?  Were you sad if one play session didn't go as well as another?  Was playing some sort of transactional system that you thought would have yields proportional to the time you invested in it?  Of course not.  You played because you loved it.  I'd even go so far as to say that you played just to play.  Meditation is no different.  Approach it with the same spirit.

I believe it is important to not judge your practice. Simply continue, and use these feelings you are experiencing as something to observe. What you are dealing with is much more common than you may realize, and has nothing to do with whether you are "good" or "bad" at meditation. Don't fight these thoughts of inferiority, but practice seeing if you can let them come and go without overwhelming you.
When it storms outside, feel free to watch, but do not open the window.

I'm not a Buddhist as such however I would like to weigh in here, if you don't mind that is.
Personally I don't think there is anything wrong with your mind wandering especially when one is starting out in meditation.  It takes time and practice, I've been slowly improving my meditations over the last three years, my mind still wanders a lot especially during my longer sessions.
My approach has been to accept that my mind will wander and to treat myself with kindness, in the same way you would with a child who gets distracted.  When I find that my mind is wandering I gently let go of the thought and call myself back to the task at hand.
While meditiating, when your mind wanders the moment you realise as much don't get upset with yourself, just relax, smile at your wayward mind and call yourself back to your meditation.  If you get upset with yourself you will completely break down your attempt to meditiate.
If it helps you can take the mindfulness approach and treat the thoughts that come into your mind as leaves on a breeze or floating on water, imagine th thought as a leaf and let drift away from you until they're out of site.
With practice you'll be able to focus and concentrate for longer and longer.  I've a VERY active mind, even at rest, so even after these years I'm only able to hold focus or concentrate for 10-15 minutes  :)

This advice from Yuttadhammo Bhikkhu may be helpful to you:

Since certain bodily and verbal acts are intrinsically tied to
  negative qualities of mind, they are considered ‘contraindicative’ to
  the meditation practice; they have an effect opposite to what is
  desired, cultivating defilement instead of purity. Meditators who
  insist on engaging in such behaviour will face great difficulty in
  their practice, developing habits that are detrimental to both
  meditation practice and personal well-being. To ensure the mind is
  perfectly clear and capable of understanding reality, certain
  behaviours must be taken out of one’s “diet”, so to speak.
First, there are five kinds of action from which one must refrain
  completely, as they are inherently unwholesome:

One must refrain from killing living beings. In order to cultivate one’s own well-being, one must be dedicated to well-being as a
  principle, refraining from killing any living being, even ants,
  mosquitoes and other living beings.
One must refrain from theft. In order to find peace of mind, we must grant it to others as well; stealing is a denial of this basic
  right to security. Further, if we wish to be free from addiction, we
  must be able to control our desires to the extent of respecting the
  possessions of others.
One must abstain from committing adultery or sexual misconduct. Romantic relationships that are emotionally or spiritually damaging to
  others, due to existing commitments of the parties involved, are a
  cause for stress and suffering and based on perversion of the mind.
One must refrain from telling lies. If one wishes to find truth, one must avoid falsehood; intentionally leading others away from the
  truth is harmful both to oneself and others and incompatible with the
  goals of meditation.
One must refrain from taking drugs or alcohol. Any substance that intoxicates the mind is obviously contraindicative to meditation
  practice, as it is the antithesis of a natural, clear state of being.

Complete abstention from these activities is necessary if one wishes
  for meditation practice to be successful, due to their inherently
  unwholesome nature and the invariably negative effect they have on the
  mind.
Further, there are certain activities that must be moderated or they
  will interfere with meditation practice. These are activities that are
  not necessarily unwholesome in and of themselves but will nonetheless
  inhibit clarity of mind and lessen the benefit of the meditation
  practice when undertaken in excess.
One such activity is eating; if one wishes to truly progress in the
  meditation practice, one must be careful not to eat too much or too
  little. If one is constantly obsessed with food, it can be a great
  hindrance to progress in meditation since not only does it cloud the
  mind, over-eating leads to drowsiness, both in the body and mind. One
  should eat to stay alive rather than stay alive simply to eat. During
  intensive meditation courses, meditators eat one main meal per day and
  suffer no negative physical consequences as a result; whereas the
  positive effects of such moderation are clarity of mind and freedom
  from obsession over food.
Another activity that interferes with meditation practice is
  entertainment – watching movies, listening to music, and so on. These
  occupations are not inherently unwholesome but can easily create
  states of addiction when undertaken in excess.
Addiction is a form of insobriety in a sense, since it involves
  chemical processes in the brain that inhibit clear thought and clarity
  of mind. Since the pleasure that comes from entertainment is momentary
  and unsatisfying while the addiction and obsession carry over into
  one’s life, a serious meditator should determine to make the best use
  of their short time in this life by cultivating peace and contentment,
  rather than wasting it on meaningless activities that don’t lead to
  long term happiness and peace. If one wishes to find true happiness,
  one must therefore moderate one’s engagement in entertainment.
  Socializing on the Internet and similar activities should be
  undertaken in moderation as well.
The third activity one must moderate is that of sleeping. Sleeping is
  an addiction that is often overlooked; most people don’t realize how
  attached they are to sleep as a means of escape from reality. Still
  others become insomniac, obsessed with the thought that they are not
  getting “enough” sleep, leading to increased stress levels and further
  difficulty in falling asleep.
Through the meditation practice, one will find that one needs less
  sleep than before since one’s mind will become calmer. Insomnia is not
  a problem for meditators since they are able to meditate even in the
  lying position and keep their minds free from stress. People who have
  difficulty falling asleep should train themselves to watch the stomach
  rise and fall, noting “rising”, “falling”, all night if necessary.
  Even if they are not able to fall asleep (which is unlikely, given the
  calm state of mind while meditating) they will find themselves as
  rested as if they had slept soundly through the night.
Finally, it is worth mentioning that to truly gain results in the
  meditation practice, a meditator should set aside at least a period of
  time to remain entirely celibate, not just avoiding immoral sexual
  activity, since all sexual activity is invariably intoxicating and
  will be a hindrance towards attainment of mental clarity and peace.

I don't watch movies and all. Not consume liquor. Don't have sexual misconducts But sometimes watch Porn & Masturbate and also eat non vegetarian food. Am I breaking the precepts?

Non-vegetarian food is OK in the Theravada school as long as you didn't directly cause an animal to have its life deprived. If you bought frozen or cooked meat, that's fine. Porn can be considered an addiction. Masturbation doesn't break the precept on sexual misconduct to my understanding.

You would not call a two-year-old child a failure because the child throws tantrums.  You would say the child is being true to its nature.  The mind lives up to its nature always, and never misses a chance to try to make you (soul) then feel guilty about it.  Contemplation can be an approach more suited to the active mind.

I also went on a Vipassana 10 day retreat. The first was wonderful. On the second, though, I had so much trouble (physical and family) at the time, in my life, that I just couldn't quiet inside, the whole 10 days.
At the end, the person leading the retreat - who had obviously seen this - asked me how I was and what I thought.
I told him (as near as I can remember), that these were body sensations and mental sensations going on. I noticed them, and let them happen, and kept gently pulling my mind back to quiet, whether or not I was successful, and without anger or upset, just gently repeating as long as it took.. which was in the event longer than the 10 days I was there, it would seem.
Sometimes it's easy to perceive it in a mistaken way. The inner still and quietness of meditation flows from not being attached. It isn't a cause of not being attached, or even really a requirement to achieve it. It may not help to seek a kind of "proof" of some kind that you are "correct" or that you should be attached to "good" and "bad" marks from some teacher-figure or inner critic in your mind.
You don't actually need stillness to be meditating (although certainly it's hard to realise this without experience!). You are what you are, you cannot not be that, much like there cannot not be weather in the atmosphere or sensation in a living mind.  "This too is just a thought... this too is just a sensation... this is a breath happening..."
Pause. Know these things, and understand these are also truths. If your body fidgets, your mind scurries, your anxieties trigger and your stress happens, thoughts pass, you can say "aha", and focus on the real truths that they show (as all things show) - that these things are sensations... these things are not "you"... these things arise... and - if you watch them, they also fall away. This is what sitting teaches - but you can see it without sitting, as well.
When you see that this is the nature of sensation, and the nature of mind, and you watch without attachment, it is the difference between anger and upset, and equanimity and acceptance. Perhaps you have a mind that is hard to rein in, a mind that circles around to judgments of inferiority and incapability, a mind that finds stillness hard. Then - let it! Do not become trapped in the trick that, in trying to reach detachment, your first action is to get attached to that which is in your way! Notice your mind is doing these things.. as it has before.... as it surely will again... and see it gently as it is. Your mind is in circles, but - you are not. You can pause, and rest outside that mind.. outside that circle of frenzy suffering and attachment.. outside attachment... and watch that this is what your mind does. How curious! I wonder what it will do next? Oh look, it's trying to rope me in! Remind yourself, 'This is watching of a mind at play', and bring yourself back to equanimity, not belief..... focus on what mental sensations are happening down there and not on going there or believing in them,. See how soon one unpleasant sensation follows and leads to another, like a reel unwinding.
When you feel drawn in, remember about watching, and settle yourself, and watch with equanimity, that this is what your mind seems to be doing. But you need not follow it or succumb to its temptations to indulge and go there yourself. Watch, be still, notice, and see mental and physical sensations of your mind, like so much cotton candy/candy floss, pass you by......
If you succumb, one time, a dozen times, a thousand times, that's also just a sensation. When you notice you did so, don't attach, just resume watching how sensations play out - inferiority, thoughts about what you "must do" or "should have done", anger, distress.... notice how they flicker across. Meditate on their passing, their rising, and their vanishing, rather than engaging with it. In this way, you take what you heard in Vipassana, and you bring it into your own life.

Answers

I've tried hard

That's a heavy part of your problem. Don't try hard.
To quote Yoda: "Do or do not, there is no try."

I just can't concentrate on my breath

You are not supposed to "concentrate", but to "note" your breath. This is different. You are just noting that you are breathing.

Sit down, relax, notice your breath.
Sit for 5 seconds.
Now, your mind starts racing. It starts to think about StackExchange. It starts to think about whatever you hear outside, etc.
Now, you notice that you do not "concentrate" on the breathing anymore.
Now, you get angry, etc., and force yourself to concentrate on your breath for a few seconds.

And so on and so on.
All of this is completely normal. This is what is supposed to happen. The point is not that you control yourself - you are supposed to let go of the control. Noticing that you are slipping is good. It means you are able to note things about your own mind! This is great.
What you are supposed to do now is this:

Look at what your mind is doing. Look, and enjoy, how your thoughts are racing, how your blood pressure starts to rise, how ... you get what I mean.
Just look at it. What you are seeing is real, it is happening, and the point of your meditation is to train yourself to see what is.
Enjoy, and take good note of how crazy your mind is. Google "shimpanzes" or "apes" in regard to Buddhism, there are some nice stories about how the thoughts flitter around like a crazy bunch of animals.

When you get bored, just look at your breath occasionally, and be happy.
The actual problem is when you are not noting anything anymore. That is, when your mind is racing, and you are fully involved in the racing. When you note that you are not "noting" anymore, then you take the breath as a hook and consciously, but gently, move your attention to the breath.

get rid of my inner problems/ sufferings

You never want to get rid of anything during meditation.

I feel as if peace or enlightenment or eradication of suffering is not for me.

Meditation does not necessarily need to be peaceful. I mean this literally; even if you feel absolutely awful afterwards, it is still good.
Don't look for enlightenment or eradiation of suffering. You won't find it. It may or may not happen at some point, but looking for it is a sure-fire way to make 100% sure that you never find it.

What are necessary & sufficient condition to get enlightened?

Patience, young padawan.

If I don't have those qualities how can I develop those qualities? What I would have to do?

Sit down for 15-30 minutes every day, shut your eyes and mouth, and watch what happens.

How to concentrate provided I have tried my best to concentrate

Stop trying to concentrate. Stop trying to control anything.

but mind wanders away in no time

This is good. Let it wander, it's what minds do. A major part of the exercise is to learn this.

It is making me sick thinking I don't posses qualities to eradicate my own sufferings.

Who or what gave you the thought that you will eradicate your sufferings? You will never do that. The point is to accept them.

Anyone help me.

There's an australian western buddhist called Ajahn Brahm who does great Youtube videos. Google and watch them (you know that you found him when he doesn't talk like some weird mysterious guy, but like a really enjoyable, normal fellow with a lot of laughing).
Addendum
Two minor points might crop up, which in fact you need to do something about:

Being able to physically sit for 15-30 minutes. This is very hard for some people, because muscles are shortened and/or weakened. You can do whatever you need to do to be able to sit comfortably (cussions, sitting on a chair instead of on the floor, moving around if something really hurts, etc.). Take special care of your knees, you do not want to damage them out of stubborness.
Avoiding to falling asleep. If your mind stops racing, you still need to stay alert. That is one reason why most people sit, and do not lie down, to meditate.

But you see, those are rather mundane issues, you surely can tackle them if and when they occur.

Thanks for the reply, I've added an Addendum, @user12919.

Many Westerners market meditation as a cure-all & easy path so they can make money. In Asia, meditation is generally not taught to lay people. Meditation is not an easy path; relatively few Buddhists attain profound results; therefore, you should not judge yourself against meditation results. For example, according to the monks Vinaya, jhana concentration is a "supernormal" state of mind. Therefore, comparing yourself to 'jhana' is like comparing yourself to Michael Jordan. It will only lead to suffering over what is rare; like girls who have psychological disorders because they believe they should look like a certain movie star or supermodel.
As for hindrances to concentration, there are five, namely: (i) sensual desire; (ii) ill-will; (iii) restlessness & remorse; (iv) sloth & torpor; and (v) doubt/fear.
The two major obstacles to concentration are sensual desire & fear. For example, many men become monks but cannot develop samadhi or abide in emptiness because fear arises in the mind if ego or self is abandoned. Such monks spend their life scolding & bullying laypeople & praying for a better reincarnation (they believe will exist).
As for sensual desire, to dissolve this requires wisdom about sex. If a person cannot discern the incredible harm that is caused by heedless & uncommitted sex, including what occurs in the 'entertainment industry', it is unlikely they can develop samadhi.
As for ill-will, remorse, etc, such hindrances generally require spiritual friendship & discussion about past issues, so some genuine understanding can arise about past relationship issues.

Then what should I do?

Hi. As I posted, you can ask questions here about your specific problem or problems. Its an anonymous site. Nobody knows you. Kind regards.

So you mean I can't expect any progress from myself?

Why do your answers, most of the time, seem to discourage people?

The questioner wrote in a comment they watch pornography. The law of kamma & Dhamma does not reward people who watch pornography. It is not possible that any person who watches porn can attain jhana (non-sensual happiness). Please refer to MN 115, which explains what is possible & what is impossible.


text:
How to develop patience?
I want to know how can I develop patience?
What Buddha said on this?
And also what is the reason of being impatient?

You can develop patience by putting your whole attention on impatience(sensations in body, restlesness in mind) and choosing not to act on it.

In my understanding, it comes back to a central Buddhist concept of "attachment".
We feel frustrated or angry, we get emotional about things, when we have a strong attachment or prejudice about how things are supposed to be.
These prejudices or preconceptions come from some strong experiences we have in childhood, or from some books we trust, people we highly respect etc. They also come from pain, when we did something and got in trouble. In most of these cases we have some basic formula in our head "this is bad" or "this is good" (why - because blah blah blah). And we are so convinced that this is correct, that we feel like we will never change our opinion in the entire life.
So when we see something or someone doing something that goes against this preconception or attachment, then we feel like they go against Truth (or the way we see it anyway). This makes us frustrated or angry or upset etc.
There are multiple ways to develop patience in Buddhism. On the basic level, we just try to calm down. We tell ourselves how bad it would be if we lose control and start yelling etc. But in my experience this does not work as soon as situation gets serious. We just forget everything and jump right back into emotion.
The next method is to be mindful of one's emotions on the body level. This way we can notice ourselves getting nervous far before it gets out of control. So if we develop feeling of presence of body, and always feel all tensions etc., we get this convenient weather indicator that can show a storm coming 5 days in advance (really maybe 5 minutes, but still good). It is much easier to fix e.g. a conversation that goes towards a scandal 5 minutes before it gets out of control, when things are still calm, but you feel it coming.
And then the most powerful method is to see the attachments or preconceptions that give rise to emotion - and learn to let them go. This is the most difficult, because it means you have to learn to see situation from another perspective, and to not assume that you are 100% right. This can be very difficult in the beginning. But at the end this ability makes you practically immune to all disturbances, 100% patient at all times. It is a very helpful feature to have in life.
My teacher said, enlightened person is like a lawyer. He or she sees every situation from all sides at the same time. This helps him to never lose patience and to make better decisions than anyone. The point is, Buddhist patience is not self-restraint and self-torture, it is freedom from single point of view, freedom from attachments.
P.S.
Same exact logic applies to impatience towards desirable objects. Attachment, preconception etc. - except in this case it's a preconception that the object is "good", usually based on some overgeneralization or idealisation. So the method Buddha prescribed for that is to analyze the object and see that it has negative sides and not only positive. This helps to let go of attachment and come back to patience and balance. All the same advice about being mindful of your body to sense the attachment getting out of control, applies here as well. In Buddhism desire and aversion are considered things of the same nature, one is positive and the other is negative but the principle is the same.

Patience is a very important character trait that one need to develop if you wish to walk this path. To develop this quality of ‘Kanthi’(Patience), it needs to be developed together with the other qualities of adhittana (unwavering determination), ariya metta (loving kindness to all irrespective of all odds), nekkhamma (renunciation), and upekkha (equanimity).
Our inherent nature as humans is one of haste. Haste is a common characteristic inherent in most people when dealing with day to day affairs. People tend to accomplish most affairs with undue haste whether these particular affairs need or do not need urgent attention for completion.  It is evident most of the time that people are not in a composed, relaxed mental frame to accomplish most of these tasks with patience. Even their day to day physical activities such as talking, eating, walking is also done with undue haste. This undue haste is an inborn characteristic of human beings.
A story from the Buddha’s time on haste would shed light on our present day busy, hectic lifestyles. According to this story, Bikkhuni Uttara, aged 120 years, was on her alms rounds one day when she noticed the Buddha, who was also on the alms rounds with the other monks, coming towards her direction. Bikkhuni Uttara, out of respect for the Buddha, stepped aside hurriedly to make way for the Buddha. While stepping aside hurriedly, she stepped on her robe by accident and fell on the ground. The Buddha who saw this incident came to her and treated her with the assistance of others and expounded a discourse, emphasising the importance of acting without undue haste in life. At the end of this discourse, Bhikkuni Uttara attained the fruit of stream entry (sotapanna).

Good householder, coming after the original questioner (hopefully not inpatient that leaded to abounding account),

Patient endurance:
the foremost austerity.
— Dhp 184

patient (kanti) is sayed to be the sibling of metta. So best treated like metta in action.
Ingratitude and wrong view are the main reasons of inpatient:

"And how is one made impure in three ways by mental action? There is the case where a certain person is covetous. He covets the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears ill will, corrupt in the resolves of his heart: 'May these beings be killed or cut apart or crushed or destroyed, or may they not exist at all!' He has wrong view, is warped in the way he sees things: 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or 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 impure in three ways by mental action. Cunda Kammaraputta Sutta.

So straighten right view is most importand to overcome signs of aversion and ill-will, and it has to start by oneself, within: with ones reaction, feeling, bad states of mind.
Best way is always to ask oneself on a call by ones thought-committee: "Sure? Let's wait first and see if real and lasting."
An extended collection on training how to overcome ill-will can be found here: 2. Ill-will
And this are the things from outward which should be learned to endure:

"[4] And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating. MN 2

Since patient is also a importand criteria for being prepared to receive teaching right, my person will end here for now.
A collection of Suttas on the parami (perfection) of Kanti here: Endurance, in the study guide on the Ten Perfections.
[Note that this isn't given for stacks, exchange, other world-binding trades but for escape from this round bound]

Since you are not a monk, I am giving you a solution from householders point of view.Commit to yourself that whatever you will do you will do it slowly. You will not rush to be successful. You will not rush to eat. You will not rush to prove your point.
That is one way..
Another way is to sit and meditate. Meditate as long as possible. Meditate on short breath.Meditate on long breath. Just sit and do nothing. Patience automatically develops when you realize there is nothing worth being impatient for...
Buddha says this is suffering. Whatever you crave for is the origin of suffering. If you are serious follow the 8 fold path for the cessation of suffering. 8 fold path will automatically develop patience in you.
Finally , why does impatience arise ? The answer is simple. It is due to greed or aversion to something. Get rid of greed and aversion ... impatience will fade away.

What Buddha said on this?
From the Diamond Sutra:

I also remember Subhuti that during my five hundred previous lives I
had used life after life to practice patience and to look upon my life
humbly, as though I were a saint called upon to suffer humility.


text:
A path without long meditations?
I meditate for the purpose described by the Dalai Lama (in his book The Heart of Meditation: Discovering Innermost Awareness):

To achieve a friendly attitude, a warm heart, respect for the rights
  of others, and concern for their welfare, we must train the mind. The
  essential objective of mental training is to cultivate an attitude of
  compassion and calm

After 30-60 minutes I am calm and aware, but seeing no further benefit in sitting longer. I don't buy the idea that the Buddha's teachings were only available to the select few who can achieve special meditative states.
Are there any teachers or traditions that teach a path that does not rely on long meditations that last for hours?
(The closest I know of is the Insight Meditation Society, and while they don't appear to emphasize jhanas, they do hold meditation retreats.)

If you consider the wisdom of teachers outside of Buddhism, I have a teacher who suggests a path where one is constantly meditating through the day, even while doing things.  I find it to be a useful direction to search because it challenges me to explore what it means to meditate in situations outside of the trivial cases.

Yes I read something about this in What the Buddha Taught following a discussion on meditation: "You haven’t got to spend one second of your precious time on this particular ‘ meditation ’ : you have only to cultivate mindfulness and awareness always , day and night , with regard to all activities in your usual daily life ."

Also from the book, "However [samadhi] is not essential for the realization of Nirvāṇa. The Buddha himself, before his Enlightenment, studied these yogic practices under different teachers and attained to the highest mystic states; but he was not satisfied with them, because they did not give complete liberation, they did not give insight into the Ultimate Reality. He considered these mystic states only as ‘happy living in this existence’ (diṭṭhadhammasukhavihāra), or ‘peaceful living’ (santavihāra), and nothing more."

In addition to above. If one does not spend much time doing the meditation it is considered a painful path because one neglects Jhana. It will also go slower probably because to keep the theme of mindfulness of the body constantly it helps a lot to do formal Satipatthana walking and sittings, as that is when one gets focused most then it is about maintaining focus, adapting, not losing the concentration and keep developing enlightenment factors in other postures, being aware of what is going on.

i dont think it is fair to say that this path is without long meditations, i think it is a path with a less or a lot less. There is a Sutta called Asubha, talks about four modes of practice.

@CortAmmon In A Fearless Heart, Thupten Jinpa says that meditation you described is known as "post sitting practice", and so is walking meditation.

@Inb4dead upon what do you base your comment that " it is considered a painful path because one neglects Jhana"?

Sutta Called Asubha describing the painful mode of practice, also there are Sutta like Akankha Sutta that encourage one not to neglect Jhana.

If one looks thru the Suttas dwelling in pain is referred to and explained in several instances, ie Nandiya Sutta.

I'll go with what the answer says, and from What the Buddha Taught "The Buddha adapted his teachings according to his audience. One can dispense with the conflicting interpretations from different schools of Buddhist thought, if they are not productive towards progress on the Path." To me what is painful would be to spend hours meditating with expectations like jhana and, as the answer put it, "Others can sit wholeheartedly for decades without experiencing daikensho".

The Buddha's teachings were often tailored to the audience he was addressing.  Teachings like karma, merit making, and securing a good rebirth are available to anyone regardless of how much time they wish to dedicate to meditation.  If you are after true liberation, however, there are no shortcuts.
There is a koan that goes something like this:

Nangaku (Ch. Nanyue) asks, “What are you doing these days?”
  Baso (Ch. Mazu) says, “These days Dōitsu just sits.”
  Nangaku says, “What is the aim of sitting in zazen?”
  Baso says, “The aim of sitting in zazen is to become buddha.”
  Nangaku promptly fetches a tile and polishes it on a rock near Baso’s hut.
  Baso, on seeing this, asks, “What is the master doing?”
  Nangaku says, “Polishing a tile.”
  Baso says, “What is the use of polishing a tile?”
  Nangaku says, “I am polishing it into a mirror.”
  Baso says, “How can polishing a tile make it into a mirror?”
  Nangaku says, “How can sitting in zazen make you into a buddha?”

You can actually achieve enlightenment without ever sitting.  Since this is going to be my last post on this site, I'll candidly tell you that my first truly deep kensho experience happened before I ever met my Zen teacher.  In fact, it happened on my way to Wendy's to buy a hamburger!  Things like this do happen from time to time.  Unfortunately, this has led a lot of people in the modern age to read this koan as saying that consistent, long periods of meditation are not required for liberation.  That's rubbish.  More poignantly, one of the things this koan is saying is that there is no transactional relationship between enlightenment and zazen.  1,000 hours of meditation does not equal 1,000 credits of enlightenment.  Instead, meditation creates the conditions for enlightenment to occur.  Think of it like planting a garden.  Seeds grow all on their own in the right conditions, but as anyone who has planted a garden will tell you, getting that garden started is a lot of work.  You have to establish decent soil, you have to make sure that your plot has a good solar aspect, you have to ensure that there is adequate water, and you have to sow your seed.  Some gardens need more remediation to get going, others less.  And even then, once your plants are started, your work still isn't done.  In some ways, it's just started!  Now, you have to maintain the plot.  You have to weed it, ensure that it has the right amendments, and you have to keep the critters out.
Buddhist practice is no different.  The seed of enlightenment will grow in a plot tilled with moral discipline and meditation.  For some people, this may happen quickly.  Their karmic soil is fertile and will allow wisdom to grow with little effort.  Others can sit wholeheartedly for decades without experiencing daikensho.  But in either case, the better conditions they create, the better chances they have of seeing success.  Moreover, once they have had an enlightenment experience, the easier it will be for them to maintain it.  As is often the case with spontaneous kensho, as deep as my first experience was, it only lasted for a couple of months.  Eventually, it began to fade - overwhelmed by karmic weeds that could reestablish themselves since I wasn't maintaining my mind with an equally deep meditation practice.
You never reach the end of the path.  There are always deeper strata of karma to tend to - even after enlightenment.  You need sharp tools and strong back to reach the really subterranean stuff.  You develop both with sincere, dedicated, daily practice.  I'm not going to lie, sometimes that work can have the character of drudgery.  Your legs will hurt, you will get frustrated, and you will even be bored.  Let me assure you, however, that as your practice grows, this very same practice will become absolutely transcendent.  In time, meditation will become your favorite thing in the world.  It truly is a wish bestowing gem.  And it is one that is available to everyone.

Too bad this is your last post!

I'm not looking for shortcuts, rather, I want to make the best use of my time given my aptitudes. As you said, "The Buddha's teachings were often tailored to the audience he was addressing", and the practice that works for me may be what is called post sitting practice, i.e. continuous mindfulness in all activities. Thank you. Sad to see you go.

"You never reach the end of the path." Clearly: "After [Buddha's] enlightenment, he said, a person must return to the marketplace and there practice compassion to all, doing anything he or she could to alleviate the misery of other people. After achieving Nirvana, he had been tempted to luxuriate in the transcendent peace he had found, but instead he spent the remaining forty years of his life on the road teaching his method to others." Twelve Steps to a Compassionate Life - Karen Armstrong

I watched '10% Happier with Dan Harris' and Lama Tsomo, and she tells an incredible story where upon enlightenment, practicioners 'tranform their bodies out of the material realm' and 'leave behind nothing but hair and nails'. It's unlikely the path ends like that as the Buddha did no such thing. Instead, he continued to teach others for the rest of his life. Yes, "You never reach the end of the path"

It's not really about how long one sits at all.
A person might regularly sit for hours with no attainments whereas the same person under different training might do some work, do a little walking and sit just to become absorbed as to mind inclination at the first opening within minutes.
However the latter won't be able to do it without a lot of good behavior conducive to the goal like reading scripture, rousing effort and otherwise living the teaching to his best ability.
It is more so about how long do you maintain good mental, verbal & physical behavior conducive to the goal without getting distracted too much whilst calming down & gladdening. Not so much about having a particularly long sitting.
Sometimes it is important to sit through some unpleasantness as some taints are abandoned trough forbearance but that is not to say that one should fall to self-mortification.


text:
What else do people who have realized Nirvāṇa do besides teach?

There are numerous references in Buddhist literature to men and women living ordinary, normal family lives who successfully practised what the Buddha taught, and realized Nirvāṇa.

--What the Buddha Taught.
What else do people who have realized Nirvāṇa do besides become teachers? Can you cite examples?

They lay back and chill.

Some get cooking classes.

I wanted to say something funny, but it would be completely inappropriate and out of character ;P

They do what is right.
If they have family to support, they support the family. If they need money to survive, they work. If they are hungry, they eat. If they need a car, they drive a car. etc.

Apparently lay arahants have to become monks immediately after enlightenment according to Milindapanha. If that's the case, they can't support their families or work. See this question and this forum discussion.

@beginner I won't need examples. Your answer make a lot of sense to me.

those who realized Nirvana can do any good thing but they don't produce any result example , suppose an Arahant gives alms , he does not get 'kusal' or merits he has only actions which don't give any positive or negative results.


text:
How can the term "spirit" be translated into Buddhist doctrine?
How can the term "spirit" be translated into Buddhist doctrine? If I may just copy paste the definition:

Moreover, could be mean anything unconditioned, permanent, or in some way separate from the rest of 'us'? The tags are clues, but I'm not being facetious.

anything eternal as in everlasting is taught to be in the realm of impossible.

sutta reference to MN (many kinds of elements sutta);
“Here, Ānanda, a bhikkhu understands: ‘It is impossible, it cannot happen that a person possessing right view could treat any formation as permanent ― there is no such possibility.’

It is citta (mind), which have cetasika (citta+nika;mind factors), such as feeling, emotions, etc. See more information in cittanupassanasatipatthana in mahasatipatthanasutta.
But if you mention to the ghost (citta+cetasikas+rupas), it is bhuta or sambhavesi in KN. Khuddakapatha ratanasutta & it's atthakatha.
Abhidhamma describe this topic as tons.

Trying to translate "the seat of emotions", and looking at Ayatana, I guess the answer might be "mana" or mind -- because the "mind" is to "mental objects" what the "eye" is to "visible objects" -- in that way the "mind" might be called the "seat" of "mental objects" (which I think include "emotions").
See also:

What is the difference between Vijñāna, Manas and Citta?
A dictionary definition of mano & mana(s)

Or the answer might be "citta" (according to this extract from the definition of mano):

As regards the relation of manas to citta, it may be stated that citta is more substantial (as indicated by translation “heart”), more elemental as the seat of emotion, whereas manas is the finer element, a subtler feeling or thinking as such.

Asking for a translation of "the soul" though, into Buddhist terminology, is difficult: because in Christianity the "soul" (or "spirit") is understood to be eternal, whereas Buddhism denies there is such a thing. I think that the word for the "permanent soul" denied by Buddhism is atta (Pali) or atman (Sanskrit) -- which I think that just means "self". In Hinduism that word is imbued with extra meaning ("the Self"), in Buddhism it's used as a simple, conventional or grammatical reflexive pronoun.
Instead of atta another possibility is "satta".

a living being, creature, a sentient & rational being, a person

A disadvantage of this translation is that "a being" isn't exclusively non-physical -- also, that in suttas like Vajira Sutta (SN 5.10) the view that there even is "a being" is condemned ... instead there are only "the aggregates".
So the "aggregates" ("khandhas") might be a good translation -- except that there are four non-form aggregates where perhaps you were looking for a single word -- and except that I'm not sure that "perception" ("sanna") for example is the "seat of emotion", and I think instead it's the various transient emotions themselves (perhaps without positing the existence of "a seat").

Incidentally the etymological origin of the word "spirit" comes from a Latin word related to "breath" or "breathing" -- that's a bit of an interesting connection, given the Buddhist practice of "watching the breath" ("anapanasati"), partly to understand how breath is connected to emotion. It's said that a meditator 'should watch the breath, in the same way that a hunter might watch an animal's lair' ... i.e. knowing that sooner or later the animal will return to its lair. In that way maybe "the breath" might be regarded as "the seat" -- I'm not sure though whether you'd count that (the breath) as "physical" or "non-physical".

With some reservation, I think the term 'mind/Cittavagga' will fit for what you looking.

Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — so fickle and unsteady, so
  difficult to guard.
As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the
  realm of Mara.
Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind
  brings happiness.
Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings
  happiness.

> 37. Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from
  the bonds of Mara.

Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and
  demerit. [6]
Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with
  the sword of wisdom. Then, guarding the conquest, remain unattached.
Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log.
Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.
Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.

"Cittavagga: The Mind" (Dhp III), translated from the Pali by Acharya
  Buddharakkhita. Access to Insight (BCBS Edition), 30 November 2013,
  http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.03.budd.html .

If it is a phenomenon, then it is either:

Form (physical). Ex: one's body, smell, etc.
Consciousness (clear and knowing and not physical). Ex: an eye consciousness apprehending shape and colour.
Non-associated compositional factors. Ex: time, emptiness, etc.

One could say there is a nonphysical part of a person, the continuum of consciousnesses (that part is obviously not the person but a basis of designation).
As Andrei suggests we might see the alaya-vijnana such as posited by Yogacara (mind-basis-of-all or store-consciousness) as the seat of the seeds that manifest as (1) apprehending consciousnesses and (2) apprehended object.
This is not posited by other schools, though. From a Prasangika viewpoint, qualifying the mind of "seat of emotions", regarding it as a container or a field, would be strange. For instance, fear itself is a mind that is not "grounded" on any other factor (although it depends on them), from this point of view.

Your definition of spirit is "The non-physical part of a person which is the seat of emotions and character."
Dhammapada 165 states:

By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity
  depend on oneself; no one can purify another.

The "spirit" from your definition is therefore the "self" (atta). But in Buddhism, there is no standalone absolute or permanent entity called self or spirit or soul. It exists, but it arises out of the inter-working of the five aggregates.

i am actually much more fond of the 2nd defintion

According to what I have heard, Buddha has explained four types of lives...

born as an infant like mammals
born from eggs
reproduce by binary fission (microbes)
the lives without physical bodies (ghosts, gods etc.)

Therefore, the spirit comes under the fourth group.