text:
Is nirvana a process?
I have often been told that nirvana is not a state or entity, because there are no real states or entities in Mahayana Buddhism.
If so, is that nirvanisation (a word I've seen for the process of coming to enlightenment) a state for those that undergo it?

i can cite for the 1st clause, if you like?

Why is Nirvana not state?

@ruben2020 just a well known piece of scholarship, i think. let me find st to cite

@ruben2020 looks like i can't find the sd scholarship, and it's just something i've been repeatedly told by a scholar. hm, not sure about the question, now

Nirvana cannot be a process because this would make Nirvana 'conditioned'.
Nirvana is a state (dhamma; ṭhānaṃ) or a sense object/base (ayatana; Udana 8.1).

There is, bhikkhus, that base (ayatana) where there is no earth, no water, no fire, no air; no base consisting of the infinity of space, no base
  consisting of the infinity of consciousness, no base consisting of
  nothingness, no base consisting of
  neither-perception-nor-non-perception; neither this world nor another
  world nor both; neither sun nor moon. Here, bhikkhus, I say there is
  no coming, no going, no staying, no deceasing, no uprising. Not fixed,
  not movable, it has no support. Just this is the end of suffering. Ud
  8.1

'This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle,
  to-be-experienced by the wise. But this generation delights in
  attachment, is excited by attachment, enjoys attachment. For a
  generation delighting in attachment, excited by attachment, enjoying
  attachment, this/that conditionality & dependent co-arising are hard
  to see. This state (ṭhānaṃ), too, is hard to see: the calming of all
  fabrications, the relinquishment of all acquisitions, the ending of
  craving; dispassion; cessation; Nibbana. MN 26

ṭhāna
standing; the act of standing, being fixed or stationary; continuance.
  a place; a locality; a spot; a site; a location; a suitable place; a
  worthy object. region, sphere; metaphysical or spiritual state.
  situation; station; office; position. position; state. occasion; case,
  occurrence; matter. quality; attribute, characteristic. ground, basis;
  reason, cause. stance; standpoint; condition.

well your answer is fine, a little motontonic, as you avoid the non cogntiion of emptiness, non abiding, and the term "nirvanised" which was what i was getting at the question. but i can't see a better one

Nirvana & emptiness are cognitions & abidings (MN 151), at least in Pali Buddhism. Regards


text:
How to stop comparing oneself with others?
I'm wondering how Buddhism deals with the comparison of oneself with others, and I'm specifically thinking in terms of accomplishments. For example, I have usually had some success in art fields in my life. I now am in a setting where many people have similar, or greater talent. I can't help but compare myself to them, and this causes suffering.
Similarly, I tend to compare myself to others generally, in many ways. I am aware it is bad to do so, but I cannot help myself in engaging in that process.
Is there any way to make the comparisons cease? What does Buddhism teach about this?
If comparing is conceit, many of the answers to How are 'conceit' and 'identity-view' not the same? seem to advocate merely watching mindfully the arising and passing away of the aggregates to extinguish conceit. Would this be the recognized ways of diminishing the presence of conceit?
If any practice could be recommended it would be much appreciated.
Thank you for any reply.

Sounds like you just described 7th fetter, mana or conceit ; i am better,  equal , or worse than other.. this is a problem for those with high pay grade (anagami).  I read that to use the same method as lower fetters which are panna (wisdom-ceto vimutti or panna vimutti).

See also How are 'conceit' and 'identity-view' not the same? where the answers and comments talk about "conceit". Ven. Yuttadhammo had a (IMO funny) video, where he said when he first started as a monk he expected to "a great monk, better than those other monks". After a first year he decided he hadn't been that great, but that now he was great. Some years later he says he now thinks of himself as "just a monk".

In the answers of the post ChrisW has listed, they seem (in the two main replies) to advocate merely watching mindfully the arising and passing away of the aggregates to extinguish conceit. Would this be the recognized ways of diminishing the presence of conceit?

@ Eggman.  i think so.  Wisdom in Buddhism is broken down into 2 types (ceto vimutti and panna vimutti) Basically Ceto vimutti is not clinging to 5 skanda, you have the ability to let it go whatever thrown at you, nothing sticks.  That compares to Panna vimutti, you see it thru and thru that everything is impermanent and subject to destruction.  And with that knowledge, not clinging to it is automatic.  it is dhamma or nature of it.  I put this in comment because it is heavily my opinion.

Actually start, not stop to compare yourself with others! , but only with the wise, if looking for a longer lasting good.
It's against the mainstream believe totally not wrong to compare "oneself" to others, Eggman, according to the teachings of the Buddha and the path going beyond comparing individuals.
If looking and reading the Suttas one will not find many places where not good or bad samples are used for orientation purposes. Path to liberation is all about learning how and what to judge.
Others then in usually wordily regards the objectivity does not focus on material thing to be compared, but virtues, and while ordinary man judges in the frame of gain, loss, status, disgrace, censure, praise, pleasure, & pain. (the 8 worldily Dhammas on which the world turns around), a Dhammika (one following the path, "Buddhist") look for orientation amoung the seven treasures. Which seven?

The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment...

That means that one goes after, associate with virtuose people and compares ones own deeds, and this is importand, with people seemingly having such virtues. But like when one seeks for orientation for material skills, one tries not to do it in a battle way, but by reducing to regard individuals. One compares action and tendencies.
When ever there is much notion of "I" and "you", it gives much rise to envy, issa.
That is the result of conceit, and conceit (mānā) ends only for an Arahat totally. A big amout of this notion of comparing in the three conceit-full ways "better I am", "lower I am" but also "equal I am", falls with the reach of the Stream and the lose of personal-views (sat/k kaya ditthi).
Todays popullar notion "equal are we" is in fact most dangerous, because it forms even bigger groups (kayas) as if as individual for identification.
For the daily live with material items to trade, one of course needs to compare certain gains of others, but if wise one puts also the factor "in what way was this gained", in therms of virtues, into it, gives that more and more value for orientation. "How does he find so much peace while merely poor", for example.
How ever, envy, jealousy, does not end at the point when going even a total spirital way and the best description of what is really and most worthy to compare with, is given in the Cula Saropama Sutta: The Shorter Heartwood-simile Discours
So again, it's not bad at all, but foolish if one puts it more or lesser into such as a lasting person and it's qualities, when knowing that the 8 Wordily-Dhammas are not for sure and change sometimes very quick. So it's good the seek after the possession of the seven treasures, with what one does not only have a good and legitime source for ones healthy selfestimate but also would not be easy excelt by material things. At least, who ever had not found the real heart-wood, will not be perfect and secure, aside of all needs for comparisons, beyond.
One compares oneself not to put others down, but to possible learn from them, become equal, seeing that this also does not lead to lasting ease and searches again for better, till on possible sees and recognice Noble ones, listen to their Dhamma and by understanding loses the gross problems of comparisons of the world, able to even be an island for oneself.
Aside the "Self" and the Devas and gods, admirable friends are always good for comparing oneself, and should be ones govering principles all the time.
And to add a short note on "watching the aggregats", if not having accomplished the treasures, is not really possible to do such, so it is good to compare oneself in regard of generousity, moral and their virtues first, become as good as possible equal with that of the Noble Ones. There then is the place to enter the stream.
May this brief talk about a big issue, as well as the advices to a "youngster" in this manner be of understanding it and with it a help for those able to take.
[Note: This is a gift of Dhamma and not meant for commercial purpose or other wordily gains.]

if wise one puts also the factor "in what way was this gained" I like the way that's phrased in the Bhikkhuni Sutta (AN 4.159) -- I think it's clear.

Yes, what ever food is used to go beyond desrie for food, either in form or mind, kama-raga, bhava-raga. "In what way it is used/gained" is still a pulling conceit, if putting a peron into it. Judging without putting individualls into it is the difference between the judgement of an awakened mind and that of a wordily. From outward it might look as gross conceit, when hearing or reading such speaking, @ChrisW

So its not importand that many or normal judge one: In the Eyes of the Wise-The Buddha’s Teachings on Honor & Shame

I meant the paragraph about how conceit is relied on: by hearing of someone of high attainment, and hearing how (the method by which) he attained that, and thinking "I hope that I, too... [by following the same method, may attain that result]".

That "by following the same deeds" does not involve conceit, other than if one would say "I hope to find... like you" (the pains of the "Bodhisattas", if Chris understands). Sadhu for the good sample of "just judging deeds" for a good way to a more or lesser valuable aim, maybe even a lasting "product". Nyom @ChrisW

It would be good to render an answer taking the Bhikkunisutta as support for the steps, Nyom @ChrisW

Thank you for the suggestion. I hope I'll do that (post an answer) in a bit, maybe tomorrow.

Further to Samana Johann's answer, I wanted to add...
Buddhism does have things to say about comparing oneself with others.
I think that it (i.e. the Buddhism which I understand from the Pali canon) recommends that you should compare, that you should be discriminating (about whether people are good or bad), that you should try to associate with good people; emulate and learn from, follow, good people; avoid bad people, and so on.
In advice to lay-people, for example, there's this answer about choosing a marriage partner. And there's the Sigalovada Sutta which has a long section about good and bad friends.
And, in advice for spiritual development, there's the concept of the admirable friend, for example:

As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & colleagues, he can be expected to develop & pursue the noble eightfold path.

In the answers to How are 'conceit' and 'identity-view' not the same? people said that "comparing" is a symptom of "conceit" ... and that conceit is one of the very last fetters (I won't try to explain that now).
But I think it's worth noting that "conceit" seems to be explicitly identified as essential, in one of the suttas, the Bhikkhuni Sutta:

'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.'

Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears,

'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now.'

The thought occurs to him,

'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now. Then why not me?'

Then he eventually abandons conceit, having relied on conceit.

'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.'

Thus was it said, and in reference to this was it said.

If I can interpret it, a thought like "Why not me?" and "I can compare myself to him" or "I am or should or could like him, and do or behave as he does" is what makes it conceit.
What makes it useful is, as mentioned in Samana Johann's answer ...

wise one puts also the factor "in what way was this gained"

... in other words you ask yourself, how is it that this person who I admire has attained that admirable state? So in the sutta I quoted, for example, the thought-train includes understanding how the other person did it ("through the ending of the fermentations") and thus sees what needs to be done in order to be successful.

Also you wrote,

I now am in a setting where many people have similar, or greater talent. I can't help but compare myself to them, and this causes suffering.

I guess you're talking about jealousy or envy or something like that.
There is another doctrine in Buddhism, i.e. the Brahma-viharas:

These four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism.
The Brahma-viharas are incompatible with a hating state of mind, ...

In this case I'm thinking especially of mudita i.e. taking joy in someone else's being happy or skillful or successful; for example:

When unselfish joy grows, many noxious weeds in the human heart will die a natural death (or will, at least, shrink): jealousy and envy, ill will in various degrees and manifestations, cold-heartedness, miserliness (also in one's concern for others), and so forth.

I expect that mudita can be developed or brought into being by conscious meditation, i.e. people practice "metta-bhavana" meditation and you might presumably practice "mudita-bhavana" too.

This doesn't answer the question at all, of how to stop comparing yourself. Instead it talks about how to make use of it, and how to live with it.

Sadhu (expression of comfirming, approve) & mudita (sympatic joy with the gain of others, with the gain of benefits, by there goodness in deeds)!

First of all, comparing oneself to others provides no insight into ones own karma. Secondly, the impulse to compare oneself to others is actually an issue related to self-esteem (valuing oneself or love for oneself), which, in turn, related to how much love one experienced during childhood. Hence, a person feels inferior to others because he feels unlovable. A person feels superior to others in order to feel more lovable than others. A person feels equal to others in order to feel at least equally lovable. Ultimately, the only way to overcome this dilemma is to become a deeply loving person and knowing the value of your love. This is how infants feel until they are put down or abused.

Ronald Cowen: many of your answers fall in line with my experience, on this post or others. I sometimes experience states of extreme emotion (being moved) and compassionate feelings, but for the vast majority of my life, they are absolutely absent. The affective feeling-toned dimension of my life is almost completely null. Do you have any suggestions about this?

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Formal Meditation Laziness
I have the intuition, from what I've heard within Buddhism, that formal meditation is rarely ever "wrong", and provides benefit if even slight form is held.
Nevertheless, I am struggling to create a regular schedule. It has been years that I know of meditation, have investigated the techniques, and still I seem to avoid practising formally.
Despite contemplation and walking meditation, I fail to progress to a formal routine.
I wonder:

Is there really any remedy to this types of procrastination and
laziness? I feel it may be pointless to try and seek advice on this
topic, that my capacity is absent despite my present desire.
If they exist, what are the remedies to such a basic and pervasive
laziness?

Perhaps I should specify that the reasons I often tell myself against meditating (or other things) are:

Lack of obvious suffering.
Lack of ultimate goal.
Aversion to the effort.

If you don't have a pull factor (natural inclination), then you need a push factor. These are the two factors of motivation.
Suppose your doctor tells you that you have early stage of lung cancer. He tells you not to worry because it can be easily treated due to early detection, but you must give up smoking for good.
So, what do you do? Give up smoking of course. You tried before and failed, but now you have a push factor.

The goal of Buddhist practice and a true understanding of suffering are very distant concepts.  They will hardly motivate you at this stage of the game.  Your main problem is the last - aversion to effort.  I have two answers to help you with that.  First, sit with a group.  Meditation is no different than exercise.  It's all but impossible to get started on your own.  If you do, you will most likely quit.  Sitting with a group affords you an opportunity to sort of hand your will over to the room.  The enthusiasm of others becomes your enthusiasm.  The desire to practice becomes contagious.  It also becomes ritualistic.  Groups generally meet at appointed times and designated places.  That act of attending any of these group sits gets your karmic momentum going in the right direction.  Ultimately, it will spill over into your sits at home.
Which brings me to point number two.  For beginners, you are not going to be able to sit for long periods by yourself.  You will get bored and frustrated very quickly.  You have to ease into it.  Break your practice into increments.  That doesn't mean starting with five minutes.  It literally can begin with just lighting a stick of incense.  After doing that for two weeks, maybe you just touch your butt to the cushion and stand back up.  After a another two weeks, maybe you sit for a minute.  Some days you will feel impelled to sit longer.  Other days, the motivation just won't be there.  Just make sure that whatever phase you're in, you commit to that simple act of effort.

Kusita-Arambhavatthu Sutta explains the grounds for the laziness and the arousal of Energy [AN 8:95].
As this Sutta says, there are 8 grounds for the laziness of a bhikkhu (monk).

A bhikkhu has to do some work: ‘I have some work to do. While I’m working, my body will become tired. Let me lie down.’ He lies down.
A bhikkhu has done some work:  ‘I’ve done
some work. Because of the work, my body has become tired. Let me lie
down.’ He lies down.
A bhikkhu has to make a trip: ‘I have to make a trip. While traveling, my body will become tired. Let me lie down.’ He lies down.
A bhikkhu has made a trip: ‘I’ve made a trip. While traveling, my body has become tired. Let me lie down.’ He lies down.
A bhikkhu has walked for alms in a village or town but has not gotten as much food as he needs, whether coarse or excellent: ‘I’ve walked for alms in the village or town but didn’t get as much food as I need, whether coarse or excellent. My body has become tired and unwieldy. Let me lie down.’ He lies down.
A bhikkhu has walked for alms in a village or town and has gotten as much food as he needs, whether coarse or excellent: ‘I’ve walked for alms in the village or town and gotten as much food as I need, whether coarse or excellent. My body has become as heavy and unwieldy as a heap of wet beans. Let me lie down.’ He lies down.
A bhikkhu is a little ill: ‘I’m a little ill. I need to lie down. Let me lie down.’ He lies down.
A bhikkhu has recovered from illness. Soon after recovering: ‘I’ve recovered from an illness; I’ve just recovered from illness. My body is still weak and unwieldy. Let me lie down.’ He lies down.

Each time he lies down, but he does not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized.
And there are these eight grounds for the arousal of energy. They are listed below as follows;

A bhikkhu has some work to do: ‘I have to do some work. While working, it won’t be easy for me to attend to the teaching of the Buddhas. Let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized.’
A bhikkhu has done some work: ‘I’ve done some work. While working, it wasn’t possible for me to attend to the teaching of the Buddhas. Let me arouse energy….’
A bhikkhu has to make a trip.: ‘I have to make a trip. While traveling, it won’t be easy for me to attend to the teaching of the Buddhas. Let me in advance arouse energy….’
A bhikkhu has made a trip: ‘I’ve made a trip. While traveling, it wasn’t possible for me to attend to the teaching of the Buddhas. Let me arouse energy….’
A bhikkhu has walked for alms in a village or town but has not gotten as much food as he needs, whether coarse or excellent.: ‘I’ve walked for alms in a village or town but didn’t get as much food as I need, whether coarse or excellent. My body is light and wieldy. Let me arouse energy….’
A bhikkhu has walked for alms in a village or town and has gotten as much food as he needs, whether coarse or excellent.: ‘I’ve walked for alms in the village or town and gotten as much food as I need, whether coarse or excellent. My body is strong and wieldy. Let me arouse energy….’
A bhikkhu is a little ill.:  ‘I’m a little ill. It's possible that my illness will grow worse. Let me in advance arouse energy….’
A bhikkhu has recovered from illness. Soon after recovering.: ‘I’ve recovered from illness, just recovered from illness. It is possible that my illness will return. Let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized.’

Each time ee arouses energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the eighth ground for arousing energy. "These are the eight grounds for arousing energy."
Although this Sutta mentions the word 'Bhikku', most of the grounds of laziness are common to any human, and also the arousal of Energy can be practiced by everyone to fight against the laziness.

The question then becomes, how do you "arouse energy"?

Unless you have grown up in a Buddhist culture (in which the profound value of meditation is taken for granted), you probably need a psychological understanding of how meditation is actually beneficial. Such an understanding, unfortunately, is hard to come by, simply because it is actually difficult to understand. Take for example how much difficulty the modern scientific community is having while trying to explain Mindfulness-Based Stress Reduction (MBSR). I have practiced mindfulness meditation for 50 years. I have written a book called How Mindfulness Meditation Works. It may help motivate you.

There is a huge portion of research done on MBSR, so your statement about the difficulties of the modern scientific community simply isn’t true.

The research done on MBSR is indeed vast and valuable. Perhaps you could explain to us how this research has contributed to the Buddhist concept of sankhara. May you be well and happy. Sila Ananda (aka Ronald Cowen)

you should probably ask someone who makes that claim. I sure don’t.

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Emotional Eating
I have a simple question. Since emotional eating is connected with the drive of hunger, it is difficult to tackle. What would be the Buddhist method of combating such a drive-related issue?
Here, I use the term 'emotional eating' to encompass:
1) eating for mere pleasure (attachment)
2) eating to avoid negative emotions (aversion).

The answer is mindfulness.
To see why, we need to look back to what caused this question to arise in the first place.  Surely, the overeating caused some suffering and some wisdom could see that overall, this is a negative thing and needs to stop.
But that was not the winning decision at the moment of eating.  The desire to eat stepped up powerfully, obscuring the wisdom and was the winner at that moment. The Buddha taught about sensual experiences -  (the noble disciple), sees the allure of it (assāda), the drawback (ādīnava) and the escape from it (nissaraṇa)...
The reason wisdom did not win the battle at the moment of action is that the drawback was not fully understood (except intellectually). With continuous mindfulness, the causes and effects are seen...again and again.  Seeing how, not wanting to fall, one falls into the trap anyway... When the allure, drawback and escape are seen, no techniques or restraint are needed, the desire falls away on its own.
This takes many instances, so need not to be harsh on oneself in the meantime.  Just keep...observing the arising of the desire, the wisdom fighting that...and then either the wisdom wins in that instance and mindfulness then recognizes the ease that results...or the desire wins and mindfulness recognizes the drawbacks as they take shape...
Again and again....only two ingredients required -

mindfulness and
The wisdom gained so far

Please see this answer about a video by Yuttadhammo Bhikkhu on addiction to pornography and addiction in general. That answer also states:

The other technique he proposes is to watch your mind for triggers and
  observe how lust arises in the mind and recognize it (basically
  insight meditation). You can find more info on this in his chapter
  entitled "Daily Life" of his booklet "How To Meditate".

I would say that the same technique could be applied to emotional eating as well.

Food, what ever kind, is used to simple cross to the other shore. Not for enjoyment, to "take on bulk", to "beauty" oneself, for the abounding of past unpleasant feeling (of hunger) and the abounding of future aviding unpleasant feelings (from overeating). Food is taken to get ride of desire for food.

The Four Nutriments of Life: An Anthology of Buddhist Texts, translated from the Pali, with an Introductory Essay by Nyanaponika Thera (2006; 33pp./98KB) [PDF icon]
Among the Buddha's most profound teachings is his observation that, like our bodies, our minds demand food for survival. Like a starving person, the mind hungers for sense-impressions; it feeds on thoughts, memories, ideas, and dreams; it even yearns for consciousness itself. This book includes carefully chosen excerpts from the suttas and commentaries that, together with the introductory essay, provide an excellent introduction to this vital topic.

[Note: This is agift of Dhamma and not meanr for commercial purposes or other low wordily gains in trade or exchange]


text:
Is there any kind of stress and suffering the Buddhas medicine would not help?
Often my person comes accross certain "disclaimers" in regard of the use of Dhamma-Practice, the medicine of the Buddha, his therapy, saying, like just read again here in an answer:

"The Buddha did not deal with this kind of suffering. Modern mindfulness centers have therapists who understand this kind of suffering."

So coming from such kind of predication, my person would like to ask:

What is the fundation and/or the possible reason of such a claim?
What kind of suffering it should include? and
Where to find possible references in the teachings of the Buddha for such?
Are there any instances where either he or his disciples (with approve) encouraged to seek for diverent ways to cure certain suffering?

In the Virecana (Tikicchakka) Sutta (AN10.108):

"Monks, doctors give a purgative for warding off diseases caused by
  bile, diseases caused by phlegm, diseases caused by the internal wind
  property. There is a purging there; I don't say that there's not, but
  it sometimes succeeds and sometimes fails. So I will teach you the
  noble purgative that always succeeds and never fails, a purgative
  whereby beings subject to birth are freed from birth; beings subject
  to aging are freed from aging; beings subject to death are freed from
  death; beings subject to sorrow, lamentation, pain, distress & despair
  are freed from sorrow, lamentation, pain, distress & despair. Listen &
  pay close attention. I will speak."

The Buddha claimed above to be a doctor who treats the disease of suffering of samsara and all its symptoms: birth, death, aging, sorrow, lamentation, pain, distress and despair.
From Kucchivikara-vatthu of the Vinaya, the Buddha taught:

"A nurse endowed with five qualities is fit to tend to the sick: He is
  competent at mixing medicine; he knows what is amenable or unamenable
  to the patient's cure, taking away things that are unamenable and
  bringing things that are amenable; he is motivated by thoughts of good
  will, not by material gain; he does not get disgusted at cleaning up
  excrement, urine, saliva, or vomit; and he is competent at
  instructing, urging, rousing, & encouraging the sick person at the
  proper occasions with a talk on Dhamma. A nurse endowed with these
  five qualities is fit to tend to the sick."

He treats the general disease of the suffering of samsara, but not the specific diseases of the body like diabetes or malaria or even neuropsychological diseases.
So, if you need specialized treatment for a specific disease, you should see the doctor who is specialized in that area. The Vinaya quote above implies that the nurse should know how to mix medicines and be competent to treat the disease in question.
In this question, you can see that sometimes apparent psychological disorders actually originate from physical ailments. That's why medical doctors are still needed to treat them. Buddhist teachings do not treat all diseases because that is not their objective.
This answer is also relevant here. In DN16, the Buddha experienced dysentery:

And soon after the Blessed One had eaten the meal provided by Cunda
  the metalworker, a dire sickness fell upon him, even dysentery, and he
  suffered sharp and deadly pains. But the Blessed One endured them
  mindfully, clearly comprehending and unperturbed.

So, although he had attained Nibbana, he could still experience dysentery and all its pains. However, he was unperturbed by it because suffering had indeed ended for him due to him having attained Nibbana. And after his passing away, suffering does not continue in a new life.
So what does this show? The Buddha's cure or medicine of Nibbana ends the suffering of samsara, but it does not end dysentery as a physical disease. For curing dysentery, please see a medical doctor. To cure all suffering permanently through Nibbana, please see the Buddha's teachings (which is same as seeing Dr. Buddha according to Vakkali Sutta).
The medical doctor only treats a temporary disease. If the treatment is successful, you get cured, but you could still get another disease later. But that's the point, for neuropsychological diseases and other medical diseases, you should get treated by a doctor, but to end all suffering permanently, you should seek Buddha's treatment. If you are suffering from severe pains, it's very hard to meditate isn't it? It's easier to get a doctor to treat it first, then you can meditate better.

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

Is there any kind of stress and suffering the Buddha's medicine would not help?

Of course not. The ultimate medicine turns everything into emptiness without changing anything.

There can be no suffering where there is nobody to suffer and the type of suffering would make no difference.
But until there is nobody to suffer other all sorts of other methods and practices might help, and the method would depend on the type of suffering.
In the long run, though, the only way to end suffering is to end all of it. The 'cessation of suffering' means just that.

Buddha's teaching is on The Mind. And Mind is the creator of all the stress and sufferings (except physical pains and etc.). And once you attain Nivana = The Enlightenment you will no more get any kind of body to feel the physical pains any more.
So simply the answer is Buddha's medicine, which is attaining Nivana, is the one and only treatment to all the stresses and sufferings including physical pains and it covers everything.

all_licenses: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text:
The Experience of What Arises
I just read within this question that the accomplished arhats, and perhaps the Buddha, still feel pain though they lack aversion to it. I had contemplated for a long time to generate insight and reasons, analytically, to tackle the arising of negative thoughts and attitudes.
However, this process was seemingly effective in preventing the arising of negativity, but seems contrary to fully experiencing reality without attachment or aversion.
1) When a person just sits, aren't they, in a sense, with equanimity towards all that arises? Any orientation towards thoughts or experience changes with time, and it is time--in meditation--which determines the untangling of what arises.
2) Wouldn't equanimity towards all aspects of experience create a different result than either distraction or insight relative to what arises?

It's a gradual training. According to Buddha, we need to develop skill at the coarser, more invasive levels before proceeding to the more refined and subtle.
So initially we learn to stop, to suppress, to manipulate by switching attention. Then we learn to stimulate positive emotions through discursive sequences. Then we learn to tune our mood directly through immediate effort. Then we get to levels when we are practically effortless and purely contemplative, but that comes only with great mastery.
From Gavi Sutta:

"Suppose there was a mountain cow — foolish, inexperienced, unfamiliar with her pasture, unskilled in roaming on rugged mountains — and she were to think, 'What if I were to go in a direction I have never gone before, to eat grass I have never eaten before, to drink water I have never drunk before!' She would lift her hind hoof without having placed her front hoof firmly and [as a result] would not get to go in a direction she had never gone before, to eat grass she had never eaten before, or to drink water she had never drunk before. And as for the place where she was standing when the thought occurred to her, 'What if I were to go where I have never been before... to drink water I have never drunk before,' she would not return there safely. Why is that? Because she is a foolish, inexperienced mountain cow, unfamiliar with her pasture, unskilled in roaming on rugged mountains.
...
"But suppose there was a mountain cow — wise, experienced, familiar with her pasture, skilled in roaming on rugged mountains — and she were to think, 'What if I were to go in a direction I have never gone before, to eat grass I have never eaten before, to drink water I have never drunk before!' She would lift her hind hoof only after having placed her front hoof firmly and [as a result] would get to go in a direction she had never gone before... to drink water she had never drunk before. And as for the place where she was standing when the thought occurred to her, 'What if I were to go in a direction I have never gone before... to drink water I have never drunk before,' she would return there safely. Why is that? Because she is a wise, experienced mountain cow, familiar with her pasture, skilled in roaming on rugged mountains.


text:
Ultimate Lack of Discipline
I noticed that despite all my resolutions and intentions, I am still not much better than when I attempted to change. Therefore, I ask the following:
What could a person particularly lazy and unmotivated, who cannot stick with things long term, and who only has good intentions do in the short term to get out of their situation? I'm asking about any tiny step, initiative, or behavioural change that could help.
I tried exercise, meditation, dietary change, stopping social media, etc. but all, in the long term have failed.
Thank you.

May I ask if you have/had a teacher? My experience is that an inspiring, accomplished teacher is of great benefit on ones journey.

Please also see "Appamada - What is it? How to practise it? Benefits?"

@Lanka dumb question but where can one find a teacher?

The thing you're trying to better, or to get out of: is it something quantifiable, measurable (for example, the amount of time spent meditating)?

Nuwin - where do you live exactly  (country and town) ?

@NuWin. There are different options. One can find teachers in a monastery, online or by attending retreats in different parts of the world. Many teachers have online groups or give online courses via Skype or Hang Outs.

The suggestions of others to "find a teacher" is good conventional advice.  What you are missing is Truth.  You may find it from a teacher or not.  As a Westerner, without truth, you are like a pencil balancing on its point.

Two days ago, my person translated a possible benifical talk on this matter, which is actually nothing else as complacency, or pamada. ([Q&A] Appamāda - What is it? How to practise it? Benefits?)
So here are the traditional and required three tools:
Respect, Confidence & Patience
Is more than smart, to beginn with devotional practice and integrate it in daily live, for a practice without that will in all ways lead just to another complacency.
As the Buddha told even after awakening: "One suffers if dwelling without reverence or deference."... now think how poor and in suffering are those not awakened, not having proper means for devotion and act on it. All they could do and do is consuming, consuming signs, sounds, smells, tasts, touches, ideas... a poor consumers life like that of the most.
There is no much better practice as to simply assist and render help for ones teacher, and it's already a practice on the path. Veyyāvacca, only in German for now.
Usually one starts by his first Gods in doing so, one parents. And to give you as well as others the possibility to serve, having the Sangha and the other Gems as object, there are many ways to get joy and to spend ones time by working on ones conditions, even if maybe not capable for intensive meditation practice, here. There might be others as well, and if even have a monastery near, monks you could assist, take this oppotunity.
[Note: This is a gift of Dhamma, not meant for commercial purpose or other low wordily gains by means of trade and exchange.]

As this is a personal practice question, I will give a personal answer. Not supported by theory, no references, just my own experience practicing Dharma for years.
Go after your heart's hidden desires, despite the strong fear, and use that as fuel for practice. Take risks, get in trouble, and watch yourself very carefully as you go along. You will learn a ton and move to a new place in your practice. Your actions will be motivated and energized. However, note the difference between pushing yourself to your limits using desire as motivation, vs indulging in easy pleasures. This must be very challenging for it to work.
Consider this Vajrayana skilful means.
Hope this helps.

I suggest that a lack of discipline or motivation to practice mindfulness meditation can remedied by providing a psychological explanation of how mindfulness actually works. Such an explanation is necessarily complex because the mind happens to be extremely complex. Although an explanation can be provided in either Theravadin or Mahayana terminology, I will provide an explanation within the Theravadin tradition because it is entirely within the realm of relative truth in which an complete explanation is possible and acceptable. Within this tradition, the logical beginning of an explanation begins with the concept of sankhara. A sophisticated and useful translation of this Pali term is provided by the English term schema (as developed by Immanuel Kant), which is a mental disposition that is formed when experience is transformed (understood, interpreted into) into a belief. The resulting sankhara then becomes the cause of related perceptions, beliefs, wishes, motives, actions, and other experiences. In general, a very large system of sankhara is the cause of all intelligent behaviour, including wholesome, unwholesome, and functional actions and experiences. There are innate, developmental, educational, and traumatic sankhara. The innate and developmental sankhara cause those (mostly unconscious) cognitive processes that can be called Bodhicitta processes. Educational sankhara are those sankhara that we learn from other people. Traumatic sankhara are maladaptive (unwholesome) sankhara the result from the encounter with harmful circumstances. There are three problems with learning sankhara: (1) we make mistakes in learning, (2) the application of any sankhara requires adjustments, and (3) sankhara are never complete (except in trivial cases). Special safeguard processes have the function of avoiding, detecting, and correcting errors in learning and assist with the application of sankhara. One of the most fundamental safeguard sankharas is the psychological fact that (1) we cannot understand something unless it makes sense to us and (2) we cannot do something unless it makes sense to us. Since mindfulness meditation involves developing an objective, alert, and discerning state of mind, some unwholesome (illusory, false, invalid, poorly conceived) sankhara no longer make sense and thereby become subject to correction or modification. The process of correction is largely signless (animitta). Some sankhara are resolved only through the recollection of the experience that created a traumatic sankhara. This can be accomplished through a process called focusing, a form of self-therapy developed by Eugene Gendlin. By focusing on the "felt sense" (the body in the body), long forgotten experiences can be recalled and unwholesome sankhara can be unlearned. A third benefit of mindfulness meditation practice is a contact with the wisdom and love of the Bodhicitta (innate sankhara). Through this kind of contact, a person is able to perceive the evidence perceived by the Buddha that formed the basis of his wisdom and love. These are three ways in which mindfulness meditation actually works. In is based upon 50 years of experience. I am 76 years old and an ordained (novice) monk.

Thank you for that illuminating background background information. Can you, in addition, answer the OP's literal question: which was, "I'm asking about any tiny step, initiative, or behavioural change that could help"? Would the "tiny step" you're suggesting be to read your book (perhaps to help bypass the "safeguard process", whose result is avoiding meditation when you don't understand how it works)?

I was trying to be encouraging. The safeguard process is a first step available to even for those who take up MBSR and practice mindfulness meditation for only one half hour a day for ten weeks. It is a process that kicks in without effort. It always works because it is a natural part of the mind. A "tiny step" might consist of finding a teacher, a meditation group, or even a MBSR center that has good people that he finds encouraging or inspiring.

Would upvote this five times if I could.

@AndreiVolkov "Start a bounty / reward existing answer" is a bit like multiple upvotes. And editing the answer (e.g. even if only to improve its format) can help other people to appreciate it more, too.

Finding compassion. Instead of disagreeing with someone directly or developing a bad perception of them or a group, I look for their side first. Their motivation or the thing that they lack that has created their allegedly aberrant behavior or view. And I am talking about people or groups with some horrible actions or ideas.
Did the murderer grow up unloved or without support or a role model?
Did this callous person encounter similar insensitivity in their life?
Does that unlikeable group of persons have a basic need, like safety or security, at their origin that pulled them together?
By finding or theorizing the suffering that led to their view or act ... and remembering how similar suffering affected me in the past ... I can more effectively empathize for others and generate compassion no matter how opposed to them I might be. I can truly feel for them. And all it takes is a bit of thought.
Maybe it's just me but this made the biggest difference and transformation in my life after I sought refuge in the jewel. With this minor effort  my life changed dramatically for the better.
I hope this helps. Namaste.

You need to change your habits. Easier said than done but it can be done!
The next time you attempt something that requires a long term approach, "reward" yourself for doing it.
For example, if you are working on a project or have a goal of doing something daily, after you do them, "reward" yourself by putting an X on your calendar for that day. As you continue this process, you will realize that your calendar will be filled with Xs which will motivate you to get that next X and the next and so on. After a while, you will have developed a habit for it.
It is all mental but it works for me and it may for you. Best of luck.

When trying to make a change like this (and in other habits) I have personally found that enlisting the aid of a 'buddy' has been helpful. The best would be to find someone else who is also trying to make the same changes but even just telling someone else who is meaningful in your life what you are trying to do and how you plan to go about it can work as well.
I have found it easy to slip out of the change mode and lie to myself about progress. But when another is involved, especially one who is meaningful to me, that external drive to not fail seems stronger.
Ask them to ask you regularly how you are doing on your change of practice. The drive to not admit to others that you slipped or made no progress can sometimes be the difference.
Also google 'habit change methods' and 'habit change buddy' to find a myriad of different helps on how to be more successful. As you read through the various methodologies presented, you are bound to find a few that resonate with you and which you can incorporate into your efforts. The internet can be a force for good after all if you use it right.
Hope this helps, James

What technique you practice ?   do you have a teacher ?
Cause if you dont i would recommend it
In case you have a teacher and you practice in a correct way, than i can tell you what helps me now  :  which is that every action you do have an effect
(even if not every kamma has an effect)
so nothing was in vain and remembering that each action you do has an effect can help motivate you - for example if every action you did has an effect than failing and trying again and again even if never successful still has its point
see this question - especially the chat i had with Sankha Kulathantille  :
What are the cases where a karma's fruit is destroyed?

Constantly remind yourself of the natural characteristics of this world. That all conditioned things are subject to change, they're ephemeral, they cannot be controlled. Therefore are unable to bring satisfaction.
Remind yourself of why that is. What is the cause of this dissatisfaction? Clinging & craving, the desire to become/have or the desire for oneself/things to become extinct.
Observe the grasping, observe the clinging and the results of such. You will come to realize that this very clinging is burdensome, it is oppressive. Gradually you will become disenchanted with clinging, you will become dispassionate. You will learn to let go.
Clinging is like putting ones hands into the fire. With time you learn to abstain from clinging, not intellectually but through insight/wisdom.
Observe your breath whenever you can, even if just for one minute at a time. Recollect the mind into focus and learn to rest with things as they are. You should also learn the correct way to practice ''anapanasati''
If you're interested in reading materials, regarding ''anapanasati'' and ''letting go''. I highly recommend these books.

Practicing the Jhanas: Traditional Concentration Meditation as Presented by the Venerable Pa Auk Sayadaw
Heartwood of the Bodhi Tree: The Buddha's Teaching on Voidness, by Ajahn Buddhadasa Bhikkhu
Food for the heart, Collected teachings of Ajahn Chah

Hello Miso. How come you deleted this answer which were also upvoted?

I think the 'tiny step, initiative, or behavioural change that could help. ' is commitment in your case. If you are at the edge of quitting, commit yourself to whatever you are doing, instead of quitting.
Committing might mean to go deeper in some scenarious.
However, if things are not working out for you, then quitting surely is best. I myself went on a dietary and meditation regimen, however it made me feel better at least every week and continues to so. So it was working for me.
Did they work for you?

You are not the only person struggling with this issue. I, for that matter, have been raised this way and that was fault of my parents planting seeds of laziness and apathy into me. I was always served and didn't have to do too much in my life.
But so was Siddhartha, probably the most spoiled prince in the whole history of India.
Whenever there is an unwholesome seed, habit or recollection in our consciousness, there is also a way out of it. And that way is in the source itself that needs transformation. Deep rooted habits, especially transferred, acquired in our childhood are the most difficult to get rid off, but it is completely possible to do. It is just harder.
Be mindful of every bite when you eat without feeling hungry.
Be mindful when you bail out on something that you should do due to being lazy.
Be mindful of every action when you browse social media.
Mindful, meaning, keep in mind the Right view. Right view is the ultimate clarity and the way out, it gets sailor through the sea.
If you let the clarity of your mind shine light on those habits and illuminate these, it will eventually bring wisdom and change your habit.
That is non-violent way of dealing with things. That is the way of Buddha, Buddha that couldn't yield any result from starving himself in severe austerity or being violent towards his thoughts or desires, but by accepting things as they are, by feeling the craving and knowing that one is feeling craving.
The analogy of this is the guardian at the gates that lets every person in, closes the door and forgets about the guests, so the maids in the castle can do the rest, while the guard simply stays on a lookout for another newcomer. But no one should pass the guardian unnoticed.


text:
Lethargy: Short Versus Long Sessions
I have roused myself to meditate, but I am experiencing lethargy and drowsiness throughout the whole session, drowsiness which doesn't cause me to sleep but which I perceive helplessly. My question is should I:
a) continue to merely watch my hazy thought process as long as I am not sleeping
b) reduce the length of my sessions so that the time spent in meditation is devoid of drowsiness.
I've done a session of 30 min, and am wondering whether to reduce it to 15 or 20 min.
Thank you.

If you give in to laziness, it is reinforced. That said, don't push yourself just because a rule says so.

For a 30 minute session, my recommendation is to continue to merely watch the hazy thought process (as long as there is not sleeping). Hopefully, after a while, the haziness will clear, like dawn fog clears eventually as the sun rises.

Lethargy and drowsiness are classical hindrances to achieving upacara samadhi. You might try meditating at a different time of day or try exercise. Or you may try meditating outside in nature or a park. A classical approach is to meditate overlooking a vast landscape. You might try coffee or dextrose. I heard of one person who would meditate sitting on top of a kitchen table (the fear of falling off kept him awake!!). Meditating with a group or friend may help. Or you might try a walking meditation. A fitness program my put your body into a higher energy state.


text:
The Bane of Social Media
I looked up 'social media' in the questions, but didn't find an answer precise enough for my inquiry. Basically, I came to the conclusion that 1) social media fragments attention drastically by multitasking and unawareness, and 2) it is extremely addictive, perhaps for that precise reason.
Thus, I ask what is likely cause, effect, and remedy linked with social media. What fuels social media use? What effects does its use have? What are the best ways to deal with this addictive medium? And finally, is it possible to tackle this addiction without alleviating it with the natural drive to socialize?
Thank you.

What fuels social media use? What effects does its use have?
I suppose it's fairly benign or minor to start with.

Curiosity: "What is this 'Facebook' which other people talk about?"
Utility: "I have a question about my work, I can ask people online."

I've read people say it's fueled by small rewards. You get a little chemical 'hit' from smoking a cigarette or taking a drug; or from winning on a slot machine; similarly you get a little (mental) reward when you get a 'Like' or a reply on social media.
And Stack Exchange for example encourages people to "pay it forward" (e.g. if you're helped by someone's answer, you're invited to try to help someone else by contributing another answer elsewhere), which (the feeling of altruism) is some kind of reward in itself.
See also "operant conditioning".
As for effect, it is time-consuming; and (like other addictions) can or will fragment attention. It also results in social bubbles (less connected with "real" people around you).
People have a similar problem with smart phones and email/messages (the thought occurs, "let's check my phone to see if there's another message"); or with Twitter and news sites ("has anyone posted anything new?").
It's easy (relatively effortless) to do (it's easy to read a web page, for example) so I'm inclined to do it instead of doing something more difficult (e.g. work): "It's time to start work now ... I'll just read a bit of social media first, which is easier, to get started ... maybe I'll feel like working after I do that."
IMO a task's being effortless is interpreted by the brain as a type of reward, something to seek (perhaps it's associated with mastery).
It's unsatisfying though (or only temporarily satisfying), hence the eventual desire to repeat the "rewarding" behaviour.
What are the best ways to deal with this addictive medium?
Sometimes if I get too disgusted by how much time I spend on a site, I block it from my computer so that I cannot access it anymore.1
It may be good (or better) to find alternative media for communication: 'phoning people, writing letters, reading books, meeting people in person.
And perhaps alternative "reward" systems (other activities that are rewarding in some way).
On the subject of "best ways", it might a topic to apply the noble eightfold way to (starting with right view, and so on).

1 This technological solution, i.e. barring one's personal access/exposure, is also used by other software developers: see 'Our minds can be hijacked': the tech insiders who fear a smartphone dystopia, which also explains in more detail the theory of why it's addictive and takes your attention.

I think it's associated with Restlessness-worry (uddhacca-kukkucca) too.

Had to upvote this one... I just... Couldn't... Stop myself!

On a fundamental level, social media use (like most worldly pursuits) probably arises from the three unwholesome roots. For example, "instagram" is a tool with which many people attempt to satisfy their need for recognition (root of greed), in posting public images showcasing the events of their lives. Oftentimes this platform is abused, in order to enhance the portrayal of our lives to the rest of the world (root of delusion) and build our sense of self (more greed). Furthermore, cyberbullying commonly occurs through social media, and this could be considered an extension of the unwholesome root of aversion, or hatred.
To answer your specific questions:

The cause of social media use is these three unwholesome roots: greed, aversion and delusion.
These being the primary causes of suffering according to Buddhist doctrine, the effect of social media use would be (and we could safely say has been empirically proven to be) suffering.
On an ultimate level, the remedy for any worldly pursuit is to clearly comprehend its nature according to the three marks of existence (suffering, impermanence and non-self), and thereby become dispassionate towards it and relinquish it. However, a more proximate solution to social media would be to approach it mindfully, reduce the amount of time spent engaging in it, and maybe abstain from it entirely.

Lastly, a Buddhist approach to any addiction would not necessarily be to "tackle". Instead, you would be more likely to succeed in attaining freedom from the suffering you experience with regard to social media by approaching it mindfully; examining it in order to discover it's true nature and truly understand it's malevolence. Once you see this, you will relinquish it effortlessly.

There is plenty of good advice on this from the Sigalovada Sutta, though it comes from an era where electricity and wireless communication through electromagnetic waves, was not yet invented.
Beware of too much partying on social media (which sounds like addiction to social media):

"These are the six dangers inherent in habitual partying: You
  constantly seek, 'Where's the dancing? Where's the singing? Where's
  the music? Where are the stories? Where's the applause? Where's the
  drumming?'

Too much indulgence in social media could make you lazy (which is distraction to productivity):

"These are the six dangers inherent in laziness: saying, 'It's too
  cold,' one does not work; saying, 'It's too hot,' one does not work;
  saying, 'It's too late,' one does not work; saying, 'It's too early,'
  one does not work; saying, 'I'm too hungry,' one does not work;
  saying, 'I'm too full,' one does not work. With an abundance of
  excuses for not working, new wealth does not accrue and existing
  wealth goes to waste."

Beware not to allow it to make you seek bad companions:

"These are the six dangers inherent in bad companionship: any rogue,
  drunkard, addict, cheat, swindler, or thug becomes a friend and
  colleague.
"Young man, be aware of these four enemies disguised as friends: the
  taker, the talker, the flatterer, and the reckless companion.
"The taker can be identified by four things: by only taking, asking
  for a lot while giving little, performing duty out of fear, and
  offering service in order to gain something.
"The talker can be identified by four things: by reminding of past
  generosity, promising future generosity, mouthing empty words of
  kindness, and protesting personal misfortune when called on to help.
"The flatterer can be identified by four things: by supporting both
  bad and good behavior indiscriminately, praising you to your face, and
  putting you down behind your back.
"The reckless companion can be identified by four things: by
  accompanying you in drinking, roaming around at night, partying, and
  gambling."

On social media, I did join some Buddhist groups and they share good material on it. So, of course, it can be used for good things too. You can find good companions:

"Young man, be aware of these four good-hearted friends: the helper,
  the friend who endures in good times and bad, the mentor, and the
  compassionate friend.
"The helper can be identified by four things: by protecting you when
  you are vulnerable, and likewise your wealth, being a refuge when you
  are afraid, and in various tasks providing double what is requested.
"The enduring friend can be identified by four things: by telling you
  secrets, guarding your own secrets closely, not abandoning you in
  misfortune, and even dying for you.
"The mentor can be identified by four things: by restraining you from
  wrongdoing, guiding you towards good actions, telling you what you
  ought to know, and showing you the path to heaven.
"The compassionate friend can be identified by four things: by not
  rejoicing in your misfortune, delighting in your good fortune,
  preventing others from speaking ill of you, and encouraging others who
  praise your good qualities."

It's up to you to use social media in a way that benefits you.

Eggman, and those interested,
The answer can be found in Methuna Sutta: The Discourse on Coupling: Brahma/Abrahmecariya. It's simply a matter of desire of be coming and on most networks just a maintaining with sensual pleasures. Unskillful entertaining of the mind.

The superintendent of meals
Humans not restrained in sensuality, (after) honour, and do the wrong thing.
  Acting on interest (greed), anger and fear, they are (engaged in) the defiled gathering.
  The recluse who knows has said, Great Men should be praised,
Established in the Teaching, they never do evil.
  They do not act through interest, anger or fear,
That is said to be the cream of a gathering.

Nevertheless, like food is used to overcome desire for food, so is it with socialicing.
It's not so that one should abound what is called

Sangama [fr. saŋ+gam] 1. meeting, intercourse, association Sn 681; J ii.42; iii.488; v.483. -- 2. sexual intercourse M i.407; J iv.106.

but with who and for what purpose.
A person tended to Dhamma and liberation will not be found on ordinaty social medias by nature but would seek for association with Noble one or those following them.
My person gave a extanded talk on Sangama, yet it is in German: Socialicing - សង្គម [Sangama]
One might now thing that "buddhist" Forums and Networks are differen. That is not the case. Nearly all those places and Networks, since mostly also householder undertakings, are nothing else as places for low kinds of coupling, entertainmend, nourishment of sensual pleasure and becoming, identify.
If someone, in the way of serving, helping, assisting, those with noble inspiration, with tendency to Nibbana, seeks of relation with them, seeks for much as possible assosiation, this would be the reason why it can be aspected, that such a person soon might develope right view and progress on the path.
So one is wise if only join places and communities where good deeds are in action practiced and to possible avoid places of consumery, of what even many "buddhist" place are, just charing and eating food (most from third, without any estimate ir obligation) and non of virtues visible.

"What is good friendship?
"Herein, Vyagghapajja, in whatsoever village or market town a householder dwells, he associates, converses, engages in discussions with householders or householders' sons, whether young and highly cultured or old and highly cultured, full of faith (saddha),[4] full of virtue (sila), full of charity (caga), full of wisdom (pañña). He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship.

.

[Kapadika Bharadvaja:] "To what extent is there an awakening to the truth? To what extent does one awaken to the truth? We ask Master Gotama about awakening to the truth."
[The Buddha:] "There is the case, Bharadvaja, where a monk lives in dependence on a certain village or town. Then a householder or householder's son goes to him and observes him with regard to three mental qualities — qualities based on greed, qualities based on aversion, qualities based on delusion: 'Are there in this venerable one any such qualities based on greed that, with his mind overcome by these qualities, he might say, "I know," while not knowing, or say, "I see," while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?' As he observes him, he comes to know, 'There are in this venerable one no such qualities based on greed... His bodily behavior & verbal behavior are those of one not greedy. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can't easily be taught by a person who's greedy.

So one should understand rightly the meaning of

Seclusion
"It's through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"It's through trading with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"It's through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"It's through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning."

If one seriously like to make progress, food-places, shows, entertaining, e.g. common social networks need to be avoided, and one should not think "oh, look, this monks use it also, so it might be not that bad" since when seeing monks on social networks, it's a clear sign that such person might wear a rob but by heart had not left home at all, is - if good - simply a "cook".
Since it all is a matter of accumulating debts in this or that way, it's wise to look to whom on does increase debts for his/her entertaining, livelihood of mind. Some word on it may help: Depts, but to whom?
If one is not really blessed, not having good protection yet, one would be wise to activily seek for such protection:

Many devas and human beings
give thought to protection,
desiring well-being.
Tell, then, the highest protection.
The Buddha:
Not consorting with fools,
consorting with the wise,
paying homage to those worthy of homage:
  This is the highest protection.
...
Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
This is the highest protection.
Patience, compliance,
seeing contemplatives,
discussing the Dhamma on timely occasions:
This is the highest protection...
Maha-mangala Sutta: Protection

Since just translating, as the mechanic of "gifts" and "debts", to (be)come again and again:

From Dualities
The manifold stresses
  that come into play in the world,
  come from acquisition as their cause.
  Anyone not knowing [this]
  creates acquisition.
  The fool, he comes to stress
      again & again.
  Therefore, discerning [this],
  you shouldn't create acquisition
  as you contemplate birth
  as what brings stress
      into play.

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

There have been several good answers above, but I found many of the answers to your questions in the book: "The Rise of Addictive Technology and the Business of Keeping Us Hooked" by Adam Alter. It includes, but goes beyond just 'social media'.
Part of what Alter says is that the addictive nature of social media and the entire 'monetized' internet world is no accident. He first discusses the way our brains work, especially how addictive behavior is created and fed through external stimulation. He then shows that the creators of games, apps (including but not limited to social media) and entertainment actually hire psychologists to build content to play into these addictive brain centers and create 'addictive desires' for them. The do it for the money, not often for our betterment.
He has been professionally involved in internet tech world and understands what is being done to us through these minimally helpful and often addictive and useless (to assisting our way along the path) entities.
Your feelings that you are being manipulated by social media sources and pulled into addictive behaviors are well founded. We need to be aware of and wary of these distractions to the important path we are trying to follow.
Best, James

Thanks for the reference. This is a link-only answer though -- can you add anything to the answer to answer the question, perhaps summarising or quoting from the book you referenced?

@ChrisW, better? Sorry, I was trying to not be too verbose (which I am prone to do) by creating a 'link only' answer. Have not done a lot of comments here yet and still learning the ropes. Best, James

From a Theravadin Buddhist point of view, a preoccupation with social media is merely a waste of time. Ordinarily, the term "addiction" is reserved for talking about a mental disorder (which consists of a profound disruption of one's life and an inability to function). You probably do not have an addiction. You may wish to contemplate the fact that you are living a trivial life that in no way benefits the people you love or care about.

IMO people who smoke cigarettes, for example, tend to be addicted though not unable to function.

I was referring to the concept of addiction as defined by the American Psychiatric Association in the DSM 5. You are expressing a personal opinion. I am not.


text:
Sutta on the two kinds of (debt) giver, people of guṇā?
Thinking about the two kinds of goodness in giving, and about debt when we receive a gift (guṇā), my person just thought to ask if there is a Sutta which points the different kinds of debt to those two kinds of giving?
One kind of (debt) giver is perhaps best embodied by Mara: e.g. enemies disguised as friends, or the strings of sensuality (kāmaguṇā). The other kind of (debt) giver (who gives debts torward debtlessness: end of upādāna, entertainment) is the Bhagavatā, the One who can Give, the Liberal, along with the other gods (starting by parents, teacher, admirable friends).
Just thought, next to the many Suttas around this fact, if there might be one direct pointing out the two kinds of guṇā and the debts in receiving the given, the inclination to certain destination by association and increasing debts.
Of course given, free of the first kind of guṇā (without wordily strings), Dhamma given in line with Dhamma, is preferred, is possible acceptable.
(For those possible not so familar with the use of the word guṇā, it's used as "goodness" in dhammic countries, for example "person of goodness"/"figue of merits" when speaking about people who one by dhammic law owes debts, like parents, leader, teacher... While the word is also used for the givers of sensuality.)
[Note: This question is a gift of Dhamma, not meant for commercial purpose or other kinds of low wordily gains by means of trade and exchange]

Johann. Please provide an explanation of or a link to the "two kinds of goodness in giving". Thanks

That's the request Dhammadhatu. It's not good to answer the own question is it usually sad.

The two kinds of debt can be found in the Ina Sutta.
The first kind of debt is that of money and material possessions:

"Monks, for one who partakes of sensuality, poverty is suffering in
the world."
"Yes, lord."
"And a poor, destitute, penniless person gets into debt. For one who
partakes of sensuality, getting into debt is suffering in the world."
"Yes, lord."
"And a poor, destitute, penniless person, having gotten into debt,
owes interest payments. For one who partakes of sensuality, interest
payment is suffering in the world."
"Yes, lord." ........
"Thus, monks, poverty is suffering in the world for one who partakes
of sensuality. Getting into debt is suffering in the world for one who
partakes of sensuality. Interest payment is suffering in the world for
one who partakes of sensuality. Being served notice is suffering in
the world for one who partakes of sensuality. Being hounded is
suffering in the world for one who partakes of sensuality. Bondage is
suffering in the world for one who partakes of sensuality.

The second kind of debt is that of virtue (sila) and good conduct:

"In the same way, monks, whoever has no conviction with regard to
skillful mental qualities, no sense of conscience with regard to
skillful mental qualities, no sense of concern with regard to skillful
mental qualities, no persistence with regard to skillful mental
qualities, no discernment with regard to skillful mental qualities is,
in the discipline of a noble one, said to be poor, destitute, &
penniless.
"He — poor, destitute, & penniless, having no conviction with regard
to skillful mental qualities, no sense of conscience... no sense of
concern... no persistence... no discernment with regard to skillful
mental qualities — engages in misconduct by way of the body,
misconduct by way of speech, misconduct by way of the mind. For him, I
tell you, this is getting into debt.
"For the purpose of concealing his bodily misconduct, he formulates
evil desires: He desires, 'May they not know about me.' He resolves,
'May they not know about me.' He speaks, [thinking,] 'May they not
know about me.' He makes an effort with his body, [thinking,] 'May
they not know about me.' For the purpose of concealing his verbal
misconduct... For the purpose of concealing his mental misconduct, he
formulates evil desires: He desires, 'May they not know about me.' He
resolves, 'May they not know about me.' He speaks, [thinking,] 'May
they not know about me.' He makes an effort with his body, [thinking,]
'May they not know about me.' For him, I tell you, this is interest
payment.

The two kinds of gifts to help alleviate the two kinds of debt can be found in Iti 100:

"There are these two kinds of gifts: a gift of material things & a
gift of the Dhamma. Of the two, this is supreme: a gift of the Dhamma.
"There are these two kinds of sharing: sharing of material things &
sharing of the Dhamma. Of the two, this is supreme: sharing of the
Dhamma.
"There are these two kinds of assistance: assistance with material
things & assistance with the Dhamma. Of the two, this is supreme: help
with the Dhamma.
"There are these two kinds of mass-donations: a mass-donation of
material things & a mass-donation of the Dhamma. Of the two, this is
supreme: a mass-donation of the Dhamma."


text:
Would a wise and compassionate person advice one to figue things out by oneself?
If actually knowing the way to liberation, would one with ability to teach or knowing where to get taught, send another out to find out for one self?
If someone is doing so, send you into the dessert, what can be the reason for such?
Why would, if, a wise and compassionate person, possible avoid to send you out, relaying just on your own?
And why would a unwise and attached person desire to guide or bind others?
(This question(s) arose while reading this answer, and note, it's a question, not a judgement of a certain case at fist place, since preoccupations could distract proper attention easy and fail to, reflect and answer.)
[Note: This question is a gift of Dhamma, not meant for commercial purposes and other low wordily gains by trade and exchange.]

If actually knowing the way to liberation, would one with ability to teach or knowing where to get taught, send another out to find out for one self?
If someone is doing so, send you into the dessert, what can be the reason for such?

"It's one thing when I tell you the answer, and it's a totally different thing when you figure it out by yourself." - a quote from my Zen Master. Indeed, liberation only comes from first-hand experience. The truth must be reinvented by every student. So a good teacher gives just enough instruction to set the student in the right direction, but never tries to give the final answer, because it would be meaningless. Just like a good father does not try to live his son's life but allows him to make mistakes and learn.
So good teacher does a lot of work: motivates, shows the nature of the mind, helps see obstacles, gives confirmation when things go well, says "no this is wrong" when they don't and so on.
There are some students that receive all explanations and instructions, and even understand all the logic, but still can't make the final jump. In this case the teacher sends the student away forever, to live, meditate, and recreate the teaching in one's life - until the truth is found.

That possible assumes that sending one into the dessert means "don't give what would becurrent desired" but in the question it's not meant as such. (If that comment does not look like as if my person tries to live Andreis life here). Sure there are certain needs to handle the pride of one in need, but thats another matter, sure worthy another question.

From a Theravadin Buddhist point of view, the answer would be a clear no. From a Theravadin point of view, (1) the only cause of the cessation of suffering is to gain psychological insight into the historical cause of one's own suffering and (2) this personal insight is difficult to acquire. A wise and compassionate person would know this and try to provide some advice on how to acquire the required insight. The nature of the advice would depend upon the psychological state of the individual and the wisdom of the advisor.

For me, it is not so necessary to judge or criticize another as "unwise" or "uncompassionate".
Instead, the answer referred to in the question is simply not a Buddhist answer but a philosophical approach more similar to the Tao Te Ching or Krishnamurti.
Maybe, for some people, this approach is more beneficial because, even in Buddhism, although the Buddha clearly expounded the path, not every Buddhist has penetrated & realised the path.

If actually knowing the way to liberation, would one with ability to
  teach or knowing where to get taught, send another out to find out for
  one self?

I think no. If one knows the way to liberation, he would always strive to give advice that would help that person reach liberation.

If someone is doing so, send you into the dessert, what can be the
  reason for such?

Maybe someone is not yet ready to hear the Dhamma, so what else can you do other then to let them go their path on their own? You can't help if somebody does not want to be helped or if he/she does not need help.

Why would, if, a wise and compassionate person, possible avoid to send
  you out, relaying just on your own?

A wise would avoid to send you out if he sees:

he can help you and
that you can be helped and
you want to be helped.

If all three of the above conditions are met, he would avoid to send you out.
If only condition 2 and 3 are met, he would send you somewhere else to get help, possibly to some other teacher or on a path that would help you.
In any other combination of the above three conditions, the wise would let you go on your own. What else could he do if he sees that he can't help you? What else could he do if he sees that you can't be helped? Or if he sees that you don't want to be helped?

And why would a unwise and attached person desire to guide or bind
  others?

There are many reasons why would an unwise and attached person desire to guide others.
But what is the core, what is the reason, what is the cause an unwise and attached person would desire to guide others?
It is craving.
When there is craving, there is becoming. That which becomes, is considered as "I". What is considered as "I" is self.
Suppose this self lacks self-esteem, feelings of importance, lacks joy, happiness, sense of achievement, purpose in life, etc. This all creates suffering for that self.
When self suffers, there is only one medicine that cures the cause of the disease of suffering: REALIZATION OF ANATTA.
When anatta cannot be realized due to strong hindrances (panca), there remain only two medicines to alleviate the symptoms of the disease of suffering:

Become devoted to sensual pleasures (craving for desires)
Become devoted to self-affliction (craving for no desires)

These are the medicines. Other than that, there are no others. If there are others, they all stem out of one of these three.
If anatta cannot be realized, self will use either medicine 1. or 2.
The bigger the suffering of the self, the more it will use these two medicines.
Now, some selfs have unpleasant feelings of inadequacy or lack of importance or similar. To get rid of such unpleasant feelings, they can take medicine 1. Thus, they start desiring to have feelings of adequacy or similar. Since they can't get these pleasant feelings by mere wishing or fantasizing, they decide to become experts in some field, for example, in the Dhamma and they start teaching the Dhamma and guiding others in the Dhamma. By teaching the Dhamma, gaining followers and guiding them, they get the pleasant feelings of adequacy and the unpleasant feelings of inadequacy cease. These pleasant feelings of adequacy can be any feelings, like feelings of being proud of oneself, or having pride, or being important, or feelings of entitlement, or feelings of being superior, or smart, or wise, etc. But since all feelings are impermanent, the pleasant feelings of adequacy sooner or later cease. Once they cease, the inadequate self is revealed, and unpleasant feelings of inadequacy arise again. Again, the desire for feelings of adequacy arise, and the cycle repeats.
When one truly realizes anatta, there is no way a person will use medicine 1 or medicine 2 to alleviate unpleasant feelings. Instead, wisdom will be used, which comes from own personal experience and insight, which goes like this:
From craving as a condition, comes becoming.
From becoming, come unpleasant feelings.
With the removal of craving unpleasant feelings cease.
That's why a wise has no unpleasant feelings or, to be more precise, a wise has unpleasant feelings when he allows them to arise. For example, he could see pain, but he would not be in pain until pain is allowed to arise. Or he could see fear, but he would not be in fear until fear is allowed to arise. He has mastered feelings to perfection. He knows what is feeling, what is its cause and what is the way to its cessation.
Knowing thus, the wise helps, when he is capable of helping and the person needs help and the person wants to be helped. Knowing thus, the wise also doesn't forget to help himself, as only by helping himself, he would be able to help others.

Let’s look at this question from a different perspective with this analogy:    Let’s imagine you know a car mechanic that works on race cars--let’s say  Lamborghinis.  You tell him you want to build one and he says,
“Sure!  Look up the information yourself.”  Having never done any car repairs, how confident would you be in your finished product?  Your question is not really so different.  Without a teacher, you don’t even know enough to know what you don’t know. You also won’t know what you might have misunderstood or failed to grasp. While Buddha said to question what you are taught and ultimately decide for yourself if it rings true with you, (Kalama sutra AN 65 Book of 3s pg 280 B. Bodhi ed)  there is much to be gained from a teacher.  A deep and personal relationship can encourage knowledge and a sense of humility. He can skillfully shape you the way a carpenter shapes a masterpiece, and he is an experienced guide in the vast and often overwhelming Buddhist terrain. I don’t find any Pali cannon references specifically saying you have to find a “teacher”, but many times the Buddha extolled the benefits and importance of having a “good friend” (Kalyāna mitta in Sanskrit--which basically IS a spiritual friend/guide/advisor/teacher) as being an essential part of the spiritual process.  This person will keep you on the correct path and get you through times of discouragement. When his disciple “Ananda” said good friendship is ½ the Holy life, Buddha responded: “Not so, Ananda! This is the entire holy life, Ananda, that is good friendship, good companionship, good comradeship.  When a Bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.” SN45:2. B.Bodhi ed. Pg.1524-1525    I will objectively say a rare person will find enlightenment on his own, but the vast majority need skilled help.  Best of luck with your efforts!

The Kalama sutta tells the Kalamas to "know for yourselves" which qualities are skillful and unskillful. The context and questions is intended to help them decide which path to follow, help them to decide that "lack of greed, following the four precepts, lack of aversion, lack of delusion" are skillful qualities (and perhaps a "path" to follow); but (unlike this answer you referenced) it doesn't tell them to follow their own path.
However --

You yourselves must strive;
  the Buddhas only point the way.
  Those meditative ones who tread the path
  are released from the bonds of Mara.

When I was learning Maths at school, that first half of each lesson would be the teacher explaining a new technique or theory, and how to use it. The second half of each class would be exercises which each student would practice, while the teacher walked around the classroom helping anyone who needed it -- in other words we were expected to "figure out for ourselves" how to practice something ... but not without having been taught.

How could someone remove the blinds of the eyes of a seeker such as you, to help you to gaze upon the Truth? Currently the world today is at crossroads to discern what the Buddha really taught as opposed to what had been practiced in the last 1000 years or more. What if at close examination a person gets to find that all forms of the Buddhism, which the general masses worldwide practice does not represent truly what the Buddha taught?
I am asking this question aloud as what if it is that for more than 1000 years, a misrepresented and a modified version derived from Buddha desana got adapted as Buddhism, and had been accepted and practiced in place of what the Buddha taught? If this is so, then due to such practices the doors to Nibbāna could remain sealed and inaccessible. However, the pristinely pure Buddha dhamma and desana would have existed since the days of the Buddha uninterruptedly for a while.
Could this True Dhamma be remaining to be hidden by dhammathāwaya?  When will we ever get to remove the blinds of our eyes and gaze upon the truth and be the judge? These are all questions that no one seem to have any answers. Now I have answered your question with more questions.

This question(s) arose while reading this answer

What he knows he did not find it by himself, something lead him to that. Even tho that is the case he thinks he found out by himself.
The technique that is meditation he did not learned by himself and even tho that is the case he totally dismisses of learning anything that might not come from him.
He then proceeds to follow the school of thought that follows no school of thought. And all he learns from meditation is true and that is the only way to be enlighten.

If actually knowing the way to liberation, would one with ability to teach or knowing where to get taught, send another out to find out for one self?

If he knows the way and has the ability to teach then he will teach.
He might also believe he knows but that is different.
And he won't tell you to find by yourself, what he can say is that you have to find it for yourself. If he does that he is teaching but that is not the question. So the answer is no he will give the answer.

If someone is doing so, send you into the dessert, what can be the reason for such?

If he gives you a method then that is the way, if the method is only that then that is it. But that is a answer. Unless there is no method, but he that knows that path to liberation will if he is able to give you an answer.

Why would, if, a wise and compassionate person, possible avoid to send you out, relaying just on your own?

Liberation means unconditional love for everything. If that is the case is because that is better for you.

And why would a unwise and attached person desire to guide or bind others?

Reasons are endless...

Would a wise and compassionate person advice one to figure things out by oneself?

If he advised you how to do it then it is not like you found out by yourself. That points out to a method. And it means that he is not that wise because it's contradicting itself...


text:
References, Suttas, on the effects of rejecting (gifts)
Just wonder if there are explicitly teachings on cause and effect of rejecting gifts. What might be the effect of rejecting a pure gift? Maybe one or another Sutta may come to your mind and maybe you like to share it in an answer.
Gift here can be in the frame of material gifts, to time, effort, skill and knowledge.

I can recall there is a Sutta where a monk reject the robes offered to hims as he had plenty of robes.

Angulimala Sutta http://www.accesstoinsight.org/tipitaka/mn/mn.086.than.html

What was the effect Nyom Sarath? Is it just a side story or does it transport a teaching?

AN 9.5 states:

And what, monks, is the power of benevolence? There are four ways of benevolence; by gifts, by friendly speech, by helpful acts and by
  bestowal of equity. This is the best of gifts: the gift of Dhamma. And
  this is the best of friendly speech: to teach again and again Dhamma
  to those who wish for it and who listen attentively. And this is the
  best of helpful acts: to arouse, instil and strengthen faith in the
  unbeliever; to arouse, instil and strengthen virtue in the immoral; to
  arouse, instil and strengthen generosity in the niggard; to arouse,
  instil and strengthen wisdom in the unwise. And this is the best
  bestowal of equity: if a stream-winner becomes equal to a
  stream-winner; a once-returner equal to a once-returner; a
  non-returner equal to a non-returner; and an arahant equal to an
  arahant. This, monks, is called the power of benevolence.

Therefore, the attempt to give a mundane dhamma gift to a supramundane stream-winner (or higher) is to be rejected.
This is similar to what occurred in MN 140, when the gift of metta by (the unknowing) Pukkusati of calling the Buddha "friend" was later deemed to be inappropriate, thus rejected & the object of confession.

Then the thought occurred to Ven. Pukkusati: "Surely, the Teacher has come to me! Surely, the One Well-gone has come to me! Surely, the
  Rightly Self-awakened One has come to me!" Getting up from his seat,
  arranging his upper robe over one shoulder, and bowing down with his
  head at the Blessed One's feet, he said, "A transgression has overcome
  me, lord, in that I was so foolish, so muddle-headed, and so unskilled
  as to assume that it was proper to address the Blessed One as
  'friend.' May the Blessed One please accept this confession of my
  transgression as such, so that I may achieve restraint in the
  future."
Yes, monk, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to assume that it was proper to
  address me as 'friend.' But because you see your transgression as such
  and make amends in accordance with the Dhamma, we accept your
  confession. For it is a cause of growth in the Dhamma & Discipline of
  the noble ones when, seeing a transgression as such, one makes amends
  in accordance with the Dhamma and achieves restraint in the future.


text:
What are the best question-and-answer sequences on Buddhism?
If you would like to, suggest the -- let's say 10 -- best core question-and-answer sequences on this site ... which you would select to present (maybe for a tiny book "BSE and beyond - teachings on Dhamma", or a introduction link for a "new-comer" here).
Ideally an answer should provide a nice "Step by Step" teaching.
[Note: This is a gift of Dhamma, not meant for commercial purpose or other low wordily gain by means of trade and exchange]

Maybe move this question to meta site?

@ThiagoSilva It's an unusual question (and a polling question) but I wasn't inclined to close it. It might interest beginners (see also The 'beginner' tag, and, How about a 'resource' tab?), or teachers, and others. It could be on Meta (because it's about the site) but IMO it could be here (because it's about Buddhism).

@ChrisW good thinking!

Maybe one likes to add a guiding frame: 1. The three Juwels, then On Generosity, then Virtue, Heaven, Drawbacks, Renunciation, The Noble Truth of Dukkha, The Noble Truth of the Cause of Dukkha, The Noble Truth of the Cessation of Dukkha, The Noble Truth of the Path Leading to the Cessation of Dukkha. To make it possible easier.

Rebirth

I think that 'rebirth' is not the most important topic in Buddhism; but it is the topic which I thought I understood the least, and so it was the first topic which I asked about:
Is rebirth a delusional belief?
It was later, in answering this question, that I hope I came to satisfactory understanding of the anatta doctrine:
How is it wrong to believe that a self exists, or that it doesn't?
Furthermore, this answer includes an attempt to summarize "What's the value or harm of a literal belief in rebirth?" -- but I don't know any better short summary than this comment ...

it's not that Buddhists believe in rebirth, it's that we don't believe in death

from the same answer; or than the folk-singer's doctrine which was summarized in this answer.

Step by step

The OP posted a comment to give an example of what he meant by "step by step".
Another way to sequence (doctrine and practice) might be the so-called Threefold Training.
And, you might like to consider this list of Useful resources suggested by the users of this site.

But (apart from those) I posted some questions about the Four stages of enlightenment of Theravada Buddhism.
If I recommend the following, it's not that mine were good questions (I didn't know what I was asking about, maybe it's not useful to read the questions) but you may find the answers to these topics helpful:

What are examples of identity-view?
How are 'conceit' and 'identity-view' not the same?

Pali canon
If you go to a bookstore and look for books about Buddhism, it's easy to find many books written by modern authors.
In studying a religion, in the past I have often wanted to try to read the "original" doctrine and not only the more modern interpretations (if I were studying Christianity, for example, I would prefer to read the red words in the Gospels than to read anything else).
Anyway, I took advantage of this site to ask two other questions, about access to that literature:

English (or other European) translations of Pali Canon
Chronological or other sequence for beginners

Other forms/schools of Buddhism
I find it, unfortunately, difficult to even ask sensible questions about other forms of Buddhism (I hope that other people may so that I can read the questions and the answers).
I recommend or remember the following as having given me some insight into at least the existence of forms (doctrines, practices, traditions) of Buddhism in addition to the Theravada of the Pali canon:

How to explain what Buddhism is?
What is meant by Namu Amida Butsu and also Nam-myoho-renge-kyo?
Pāramitāyāna and Tantrayāna