text:
How can we choose more congenial Kammattana?
Among the 40 Kammattana how can I choose more suitable Kammattana for me?

You will need trial and error but generally based on the personality types.

The Pali commentaries further provide guidelines for suggesting meditation subjects based on one's general temperament:

Greedy: the ten foulness meditations; or, body contemplation.

Hating: the four brahma-viharas; or, the four color kasinas.

Deluded: mindfulness of breath.

Faithful: the first six recollections.

Intelligent: recollection of marana or Nibbana; the perception of disgust of food; or, the analysis of the four elements.

Speculative: mindfulness of breath.

The six non-color kasinas and the four formless states are suitable for all temperaments.

Source: Kammaṭṭhāna

The forty subjects are also differentiated according to their appropriateness for different character types. Six main character types are recognized — the greedy, the hating, the deluded, the faithful, the intelligent and the speculative — this oversimplified typology being taken only as a pragmatic guideline which in practice admits various shades and combinations. The ten kind of foulness and mindfulness of the body, clearly intended to attenuate sensual desire, are suitable for those of greedy temperament. Eight subjects — the four divine abidings and four color kasinas — are appropriate for the hating temperament. Mindfulness of breathing is suitable for those of the deluded and the speculative temperament. The first six recollections are appropriate for the faithful temperament. Four subjects — mindfulness of death, the recollection of peace, the defining of the four elements, and the perception of the repulsiveness in nutriment — are especially effective for those of intelligent temperament. The remaining six kasinas and the immaterial states are suitable for all kinds of temperaments. But the kasinas should be limited in size for one of speculative temperament and large in size for one of deluded temperament.
Immediately after giving this breakdown Buddhaghosa adds a proviso to prevent misunderstanding. He states that this division by way of temperament is made on the basis of direct opposition and complete suitability, but actually there is no wholesome form of meditation that does not suppress the defilements and strengthen the virtuous mental factors. Thus an individual meditator may be advised to meditate on foulness to abandon lust, on loving-kindness to abandon hatred, on breathing to cut off discursive thought, and on impermanence to eliminate the conceit "I am" (A.iv,358).

Source: The Jhanas in Theravada Buddhist Meditation by Henepola Gunaratana
Anapanasati and 4 Satipatthana are generally safer type of meditations.

Hari api ayath vana charithaya hoyaganne kohomada?

See Puggala-paññatti and also found in Visuddhimagga

What you said?You said that anapanasati and 4 satipatthana are safer type of meditation.So it means other kammattana are unsafer.

Yes. If you do one which is not suitable and without a Kammatanachariya. Anapana and 4 Satipatthana is suitable for a wider audience.

Based on AN4.94 Tatiyasamādhisutta

“Monks, these four types of individuals are to be found existing in
  the world. Which four?
“There is the case of the individual who has attained internal
  tranquillity of awareness, but not insight into phenomena through
  heightened discernment. Then there is the case of the individual who
  has attained insight into phenomena through heightened discernment,
  but not internal tranquillity of awareness. Then there is the case of
  the individual who has attained neither internal tranquillity of
  awareness nor insight into phenomena through heightened discernment.
  And then there is the case of the individual who has attained both
  internal tranquillity of awareness & insight into phenomena through
  heightened discernment.
“The individual who has attained internal tranquillity of awareness,
  but not insight into phenomena through heightened discernment, should
  approach an individual who has attained insight into phenomena through
  heightened discernment and ask him: ‘How should fabrications be
  regarded? How should they be investigated? How should they be seen
  with insight?’ The other will answer in line with what he has seen &
  experienced: ‘Fabrications should be regarded in this way.
  Fabrications should be investigated in this way. Fabrications should
  be seen in this way with insight.’ Then eventually he [the first] will
  become one who has attained both internal tranquillity of awareness &
  insight into phenomena through heightened discernment.
“As for the individual who has attained insight into phenomena through
  heightened discernment, but not internal tranquillity of awareness, he
  should approach an individual who has attained internal tranquillity
  of awareness… and ask him, ‘How should the mind be steadied? How
  should it be made to settle down? How should it be unified? How should
  it be concentrated?’ The other will answer in line with what he has
  seen & experienced: ‘The mind should be steadied in this way. The mind
  should be made to settle down in this way. The mind should be unified
  in this way. The mind should be concentrated in this way.’ Then
  eventually he [the first] will become one who has attained both
  internal tranquillity of awareness & insight into phenomena through
  heightened discernment.
“As for the individual who has attained neither internal tranquillity
  of awareness nor insight into phenomena through heightened
  discernment, he should approach an individual who has attained both
  internal tranquillity of awareness & insight into phenomena through
  heightened discernment… and ask him, ‘How should the mind be steadied?
  How should it be made to settle down? How should it be unified? How
  should it be concentrated? How should fabrications be regarded? How
  should they be investigated? How should they be seen with insight?’
  The other will answer in line with what he has seen & experienced:
  ‘The mind should be steadied in this way. The mind should be made to
  settle down in this way. The mind should be unified in this way. The
  mind should be concentrated in this way. Fabrications should be
  regarded in this way. Fabrications should be investigated in this way.
  Fabrications should be seen in this way with insight.’ Then eventually
  he [the first] will become one who has attained both internal
  tranquillity of awareness & insight into phenomena through heightened
  discernment.
“As for the individual who has attained both internal tranquillity of
  awareness & insight into phenomena through heightened discernment, his
  duty is to make an effort in establishing (’tuning’) those very same
  skillful qualities to a higher degree for the ending of the (mental)
  fermentations.
“These are four types of individuals to be found existing in the
  world.”

"A Teacher is needed to find out which one is suitable for you."
The "Feeling" Type of meditation Object such as Brahmavihara is the most suitable for Female. I've met a lot of Extraordinary Female Yogis using "Feeling" type as their object of meditation.

Sadhu! That also fits well to the list of formost disciples (see their tendency in regard of lay/monastic and gender. But there is one error, Brahmaviharas are not about feelings/emotions, but way of thinking. And Atma is not sure, if the Buddha even gave another kammathana aside of Brahmaviharas, Buddha, Dhamma, Sangha, Sila, Caga, Deavanusati to lay people having undertaken the Uposatha already. But maybe worthy making a list of Suttas to each kammathana.

14. Etadaggavaggo

Kammattana means recitations. Benefits of listening to such recitations as recorded chanting of sutta will increase if one understood the content. Pali words tend to condense a lot of meaning. Also Pali words have more than one meaning. One meaning would be of a mundane level, while another would be at a deeper level.
The Buddha said “bhavanaya bahuleekathaya…..”. Bhavana (or meditation) if used frequently, thinking about it and examine it in many different situations as much as possible, then the true meaning starts to “sink in”. Formal recitations are part of this process.
Right now I am not in a position to tell you as to which Kammattana is the best one for you, but by end of July this year I will be able to give you an answer. It is because I will go for a continuous 14 day meditation retreat where the focus is Nibbhana. We will do Anapanasati of a different kind, and it is not about concentrating on the breath. By taking the breath as a ‘nimitta’ a Yogi can attain Jhana states, but it will not be of the type that will further you in the Noble Eightfold Path.
But for now you can work on “Making the conditions right”. Associating with good friends and listening/reading Dhamma is the way to go.  Practice Buddhist recitations, and in the middle of recitations contemplate about relevant Dhamma concepts or your own daily experiences. By this you will be doing insight meditation in the middle of the recitation itself.

Only Budhdha who could realize your hurdles in attaining Nibbana could give you the precise Kamatthana at once.
The next best option is to meet a Bhikku who is skilled in helping you realize the best Kammatthana for you. This is a trial and error process and you are known to the Bhikku (also known as Kammatthanachari - teacher of Kammatthana), (knows your way of thinking, values, and personal traits, character) it would definitely be helpful in narrowing down the best Kammatthana. The process usually involves:

Request for a Kammatthana
Kammatthanachari Bhikku studies your traits and makes a guess of a suitable Kammatthana for you.
you practice the Kammatthana for a while and reports back to your Kammatthanaachaari Bhikku on your progress/difficulties.
Alteration of the Kammatthana if required.
Repeat steps 3 to 5 until you have found the Kammatthana which is best for you.

There are skilled Kammatthanaachaari Bhikkus who can help you reduce the the repetition cycles, provided you are being honest in providing the initial information about you and your progress.


text:
Historical writings on the importance and efficacy of burning joss paper?
I was walking through a Taipei grocery/department store a few years ago and saw shelves with packs of "paper money" or joss paper to be used for burning. For the bank-note varieties were three choices; New Taiwan dollars, Chinese RMB, and US dollars. The way different people approach the subject here is quite varied, from very serious to quite light-hearted.
My question is not really about the origin of the practice as much as it is about its "paper trail". Are there historical buddhist writings that lay out the importance of burning paper money and its efficacy? Or is it more of an unwritten tradition?

It has, like most ritual with material sacrifies, not really a connection to the Buddha-Dhamma, aside of the possible devotion and sacrify, metta and compassion, to ones ancestors, deities or spirits, which are possible wholesome deeds and generally praised by the Buddha (sacrifies for deities and ancestors)
It's a very usual ritual, mostly performed by people with Chinese or Vietnamese ancestors all over SEAsia on Chinese fest days and has it's origin in certain Asian ancestor-cults and religions.
Earlier real money was used which of course is mostly not legal, so copies and fake prints are usually used to be burned in front of the houses.
As a one of a childs "duty" torward death relatives:

from the Sigalovada Sutta: The Discourse to Sigala - The Layperson's Code of Discipline
"In five ways, young householder, a child should minister to his parents as the East:
(i) Having supported me I shall support them,
(ii) I shall do their duties,
(iii) I shall keep the family tradition,
(iv) I shall make myself worthy of my inheritance,
(v) furthermore I shall offer alms in honor of my departed relatives.[9]
Note by the translator: 9. This is a sacred custom of the Aryans who never forgot the dead. This tradition is still faithfully observed by the Buddhists of Sri Lanka who make ceremonial offerings of alms to the monks on the eighth day, in the third month, and on each anniversary of the demise of the parents. Merit of these good actions is offered to the departed after such ceremony. Moreover after every punna-kamma (good action), a Buddhist never fails to think of his parents and offer merit. Such is the loyalty and the gratitude shown to parents as advised by the Buddha.
from: Tirokudda Kanda: Hungry Shades Outside the Walls
...Offerings should be given for the dead
when one reflects thus
on things done in the past.
For no weeping,
no sorrowing
no other lamentation
benefits the dead
whose relatives persist in that way.
But when this offering is given, well-placed in the Sangha,
it works for their long-term benefit
and they profit immediately.
In this way
the proper duty to relatives has been shown,
great honor has been done to the dead,
and monks have been given strength:
The merit you've acquire
isn't small.

[Note: This is a gift of Dhamma and not meant for commercial purpose or other wordily gains]

Thank you for taking the time to write this helpful answer, and sharing these links. I've also asked another "hungry ghost" question.

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text:
Russian language Mulamadhyamakakarika?
Would anyone have any advice on where to find a good Russian translation of Nagarjuna's book? (I've tried myself, but Russian is no longer my first language!)

I'm not sure whether if there's a Russian translation of the book. You can find the english version on Amazon tho.

Thanks, I have a few copies myself (Garfield, my aim is to supplant the Gideon bible tradition by dumping these and the Tao Te Ching onto unexpecting hotel clients!) - wanted to show it to my dad, who doesn't speak English.

That's going to be hard. Hopefully someone has the Russian translation. Good luck :D

Unfortunately I can't assist on this one. Just wondering if you had any luck so far? Do you know of any russian translators that might be able to translate it for you?

Nope, I'm just gonna give it a go myself - good for the language practice I think!

Androsov has translated and commented it. I'm not sure if his translation is very good - he might have some strange terminology sometimes - but he is one of the leading Russian scholars in that field. See "Nagarjuna's teaching on Middle Way" - Андросов В.П. Учение Нагарджуны о Срединности... М., 2006

Another interesting text on the topic might be Chandrakirti's "Introduction to Madhyamaka":
Чандракирти. Введение в Мадхьямику. Перевод с тибетского, предисловие, комментарии, глоссарий, и указатели Донца А. М. под общей редакцией Монтлевича В, М, – СПб.: Евразия, 2004. – 464 с. ISBN 5-8071-0165-0
ББК 86.39 УДК 2 418 Научное издание Утверждено к печати ученым советом Института монголоведения, буддологии и тибетологии СО РАН Ответственный редактор канд. филос. наук С. П. Нестеркин Рецензенты доктор филос. наук С. Ю. Лепехов доктор филос. наук, профессор В. Б. Цыбикжапов

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text:
A good website for Mahayana texts?
The classical canon gets good coverage with suttacentral and accesstoinsight, but I was wondering if there was such a website for Mahayana writings. (Post-canon writings diverge and become extensive, meaning different translators, copyrights etc, but if something relatively comprehensive-ish is around, would be great!)

I use Fodian.net a lot.
There are two categories of Mahayana texts, the ones that made it to China and the ones that made it to Tibet.
Within a specific sect or tradition, some sects have fantastic online documents, such as SGI's Nichiren library.
I'm less familiar with the Tibetan ones, but I do know that some of the Mahayana texts also made it to Tibet.
Scholars like Jan Nattier sometimes has to do comparison of the Sanskrit, Chinese and Tibetan to reconstruct a text.

I love http://chancenter.org/
It has an extensive collection of free e-books, Chan Magazine & Dharma talks (in texts, audio, video) by highly qualified Zen Master Sheng Yen and other ancient and modern teachers, such as Hanshan Deqing, Xu Yun etc.
The Dharma talks and the books cover full specter of Mahayana teachings, from basic topics like Three Refuges to the practice of Six Paramitas, to intricacies of Shurangama sutra and so on.
All the instructions are very practical, clear and inspiring.
More than 1000 of brief videos by Master Sheng Yen on various questions about Dharma:
https://www.youtube.com/user/DDMTV05
(English subs. You can find also versions with Spanish subs and maybe some others).

You can try to take a look at Bukkyo Dendo Kyokai.
They are trying to translate most of the tripitakas into english but right now they only have a few text translated.

A Biography of Sakyamuni
The Lotus Sutra (Second Revised Edition)
The Sutra of Queen Śrīmālā of the Lion's Roar
The Larger Sutra on Amitāyus
The Sutra on Contemplation of Amitāyus
The Smaller Sutra on Amitāyus
The Bequeathed Teaching Sutra
The Vimalakīrti Sutra
The Ullambana Sutra
The Sutra of Forty-two Sections
The Sutra of Perfect Enlightenment
The Vairocanābhisaṃbodhi Sutra
The Platform Sutra of the Sixth Patriarch
The Baizhang Zen Monastic Regulations
Shōbōgenzō: The True Dharma-Eye Treasury vol.1
Shōbōgenzō: The True Dharma-Eye Treasury vol.2
Shōbōgenzō: The True Dharma-Eye Treasury vol.3
Shōbōgenzō: The True Dharma-Eye Treasury vol.4
Tannishō: Passages Deploring Deviations of Faith
Rennyo Shōnin Ofumi: The Letters of Rennyo
The Sutra on the Profundity of Filial Love

Thank you - inadvertently you have helped me restart my Japanese too, by finding me a good site for that language too!


text:
Doubt in Soul and sects
Metta,
According to Buddhism, the soul is absent but karma is there. How it's possible without Soul, Karma would present. After the death, due to the karma of a person, he will rebirth. If the soul is absent how he will take rebirth.
2nd doubt, In Buddhism there are 2 Sects. In Hinayana - Acceptance the teaching of Buddhism. In Mahayana - Acceptance of Idol of Buddha. My question is Buddha is a God or Preacher.
Eh Ma Ho,
SURESH BABU

Welcome to Buddhism SE. See related questions; "Soul and Self in buddhism, What is soul made of; as per Buddhism?, If Buddha stayed unanswered on this matter, why do his followers preach that soul doesn't exist?".

A person is a Dependently Arisen process. Actions [Karma] will influence the direction which the process takes [positive and negative conditioning], hence influence rebirth. There is no permanent core [soul] which is a store of Karma.
The Buddha is someone who found the truth of regarding existence and compassionately taught it so being can come out of their misery.

Buddhism rejects the concept of soul (soul is viewed as an extension of the identity - oneself). Most people find it difficult to comprehend as people are used to think in terms of tangible, or countable items/concepts. This is why most people have trouble in understanding what karma is.
Karma is sometimes referred to as 'Kamma wega' which is a form of thinking that is much easier to understand. Simply put, your thoughts/actions translates to karma. If you take a Newton's Pendulum, provide energy to one end, the rest of the pendulums will transfer energy to the next. But there is no physical transformation apart from the energy. In a similar manner, what you do, will create karma which would determine your next life (and events in this as well). Your thoughts/actions translate into karma, which has the capability of affecting you in this life and many others to come.  This is how the world works, be it you belief or not. This is a universal law to all beings in all 31 planes of existence. This is an endless cycle. Which means that you cannot ever complete the process. That is why Buddhism urges to break the cycle rather than trying to complete it.

Budhdha is not a god. He is a man. A human being who has achieved the ultimate mental state anyone can achieve, without the help of any master. That is why he is known Samma Sambudhdha.

The Buddha did not state that 'the Soul is non-existent'. To him this was just one of the two extremes, specifically the extreme of annihalationism (in contrast with the belief in Self, or eternalism). Kaccanagotta Sutta
Or, as Nagarjuna put it:

If intrinsic nature does not exist,
  of what will there be alteration?
  If intrinsic nature does exist, of
  what will there be alteration?

The Buddha's message was one of the middle ground - neither 'Exists', nor 'does not Exist' are valid constructs for examining experience. In fact, they are inferred concepts that veil a directly perceivable, dependently originated experience.

Answer to 1st Question:
Everything has condition. The only thing without condition is Nibbana.
You might want to look at these suttas regarding your questions.
MN35 Cullasaccaka Sutta and MN38 Mahatanhasankhaya Sutta

MN35 is about a debate between Buddha and Saccaka disciple of Nigantha
  Nataputta.
MN38 is about the view of a monk name Sati about his wrong view that a
  soul is moving from one to another.

-

Answer to 2nd Question: Buddha is not a god, Buddha's a human being.
  Buddha's not a preacher, Buddha's a teacher.

-

"The Blessed One is worthy and rightly self-awakened,  consummate in
  knowledge & conduct, well-gone, an expert with regard to the world,
  unexcelled as a trainer for those people fit to be tamed,  the Teacher
  of divine & human beings, awakened, blessed.'

Regarding Sect, You might want to read "A concise history of Buddhism by Andrew Skilton"
hope this helps
With Metta

Your doubting just Buddhism in the 2nd part of the question.
Buddhism and The Buddha's teaching aren't necessarily the same thing.
It Isn't the Buddha's fault that there was a schism.
If I were you I would look to the Buddha's actual core teachings for verification. He repeated these core teachings over and over  again.
These core teachings are solid and beautiful the way they are fashioned.
All the concepts fit together in a simple, clear, graceful, wise, subtle and serious way imho. When one see's this grace of the Dhamma, it's hard to doubt.


text:
What does "I worship the Lord of the Thunderbolt" mean, in a translation of Shantideva's Bodhicaryavatara?
Quoted below is from  Shantideva's Bodhicaryavatara.

I cry aloud, looking for protection.
  And I worship the Lord of the Thunderbolt. When they have seen him,
  the messengers of death and the other evil beings are frightened and they flee to the four directions.
  I now go terrified to you for refuge—after having neglected your instruction,
  because of beholding fear. May you quickly extinguish fear.

What is the Buddhist explanation of this text?
Considering the list of excellence such as compassion, wisdom etc. mentioned prior to this text in the form of Bodhisattva, is it right to understand this as a personification of courage? or is it literally worship of the Lord of the Thunderbolt, be it Zeus or Indra, to extinguish fear?

I would think it refers to the author's main Vajrayana teacher. As ChrisW rightly notes: Thunderbolt is a translation of Vajra. the lord The student-teacher relationship is very important in Buddhist tantra and Santideva was an Indian practitioner of Buddhist tantra.
There are several reasons to think that it refers to his personal teacher:
1) in tantra one is supposed to see the teacher as one with the highest Buddha
2) in the text here it says that the author has neglected 'his instructions' - that is, the instructions of the Lord of the Thunderbolt. That makes most sense if it does refer to his personal teacher.

I'd guess that "thunderbolt" is a translation of vajra, which is found for example in the term Vajrayana.
I don't know what the symbolism is, but there's a description of it here and here on Wikipedia.

Sorry this isn't a good answer. I posted it mostly only to try to show that it's a good question, which maybe someone else can answer.

Thank you for your response.
Some translators are rendering it as “Vajrapani” one of the three protective deities or bodhisattvas surrounding the Buddha which manifests all the Buddha’s power.
If you carry on readying the text he also call him as “all knowing” or “Omniscient”, so I think the answer could be Vajrapani.


text:
Why does Mahasi Method have the points on the Body to attend to?
What is the reason? It seems to be to train concentration while avoiding one pointedness?
Might the lack of one pointedness be counter productive at some point?

Any type of meditation that is worth the name will increase concentration in a beginner.
The body is a good first object of vipassana meditation because it is inescapable and we identify with it so strongly, so automatically all kinds of thoughts also get faced.

The goal of the Mahasi method is 'vipassana', namely, seeing the arising & passing of phenomena. Therefore, beginners watch the rising & falling of the breath at the abdomen.
Often unskilled meditators force or suppress the mind when trying to practise Anapanasati (awareness of breathing), which results in a 'wrong one-pointedness', which blinds the mind & makes the mind sleepy & foggy.
Genuine or right one-pointedness occurs in jhana, which only meditators skilled in letting-go can genuinely reach.
Jhana cannot be reached by suppression or force, even though many Buddhists claim it can.
Such Buddhists are over-estimating their meditation because a suppressed/forced mind can generate calm & rapture but such momentary rapture is not the true rapture of true jhana.
Therefore, the Mahasi method aims for beginners to keep the mind 'open & awake' rather than 'suppressed, sleepy & foggy', which more closely represents the path taught by the Buddha.
In conclusion, it is forced/wrong 'one-pointedness' that is counter productive.


text:
Why is swastika in buddhism is in this 卍 format and not in this 卐 format? What is the difference between the two? What is the meaning of each sign?
I want to know why swastika is reverse in both the religion and what is the meaning of each sign?
Someone within this forum said below lines on which I want to know what you people have to say on it and I want to know what's right.

In Buddhism drawing right hand side swastika 卍 (Good, positive, solar aspects, movement clockwise 'with' the currents of Nature) means non-violence, peace.
  In Hinduism drawing left hand side swastika 卐 (Evil, negative, lunar aspects, movement counter-clockwise 'against' the currents of Nature) means violence.

Please enlighten me.

It's the same swastika - just from the different side ;-)

Buddhism explains the dependent origination of suffering, which is the 'wrong path' (SN 12.3).
Conversely, 'dependent cessation' is called the 'right path' (SN 12.3).
Dependent origination is often pictorially depicted as spinning clockwise, as follows:

The clockwise direction is the direction of 'origination' or 'creation'.
Theistic religions, such as Judaism, Islam & Hinduism worship creation, therefore it is expected they would worship a clockwise swastika.
Where as Buddhism honors cessation rather than creation, i.e., turning back creation.


text:
When is an ideology a religion and not just philosophy, or a way of living?
When does an ideology become a religion rather than just philosophy (which is just a way of living)? Does each has any specific definition? or it depends upon person to person perception?

Is this just a question about English language, that you might ask on English.SE?

@ChrisW I think that this question can be addressed specifically in the context of Buddhism and this site, as Dhammadhatu has. In fact, I wish it was made clearer to people that Buddhism is NOT a religion or philosophy, but actually the antidote to being enthralled by those. Such an answer is directly applicable to this site, not merely about definitions. In my opinion.

I believe this is in essence a duplicate of many questions on whether Buddhism is philosophy or religion.

Buddhism is not ideology, not religion, not philosophy and not even a way of life.
Instead, Buddhism is a methodology that ends suffering & problems.
In MN 29, while Buddhism is described as the 'holy way of life', it is made clear this way of life has one goal & purpose, namely, 'the unshakeable freedom of mind'.
Such a methodology becomes ideology, religion &/or philosophy when it is not practised and therefore the results of its practise are not understood.
In addition, it becomes ideology, religion &/or philosophy when it starts to emphasise ideas such as reincarnation, which serve certain mutual worldly interests of monks & laypeople.

An "ideology" is a system of ideas (on any topic, but often used in the context of "political ideology"). Buddhism is an ideology, but it's more than just an ideology: e.g. Dhammadhatu said it's also a "methodology".
I think an essential characteristic of "religion" is obligation (e.g. "you are obliged to pray because God commands you to"). Buddhism can seem like or be interpreted as a religion (e.g. "you are obliged to believe and to accept, to have faith in, everything that's written in the suttas"). But some people don't interpret it like that, and might instead say something like, "I accept (only) what makes sense to me", or "I choose to practice this or that for my benefit", instead of seeing it as obligation i.e. as a religion.
I don't know how to define philosophy or way of living ... with my background I might also be inclined to call it a science, which is a form of knowledge.
This comment said, "I wish it was made clearer to people that Buddhism is NOT a religion or philosophy, but actually the antidote to being enthralled by those".

I was thinking about this. I don't know if all ideologies are bad, but for me I'm starting to think of Buddhism as an alternative. Alternative to an endless need to dominate others (or even just nature), and to exploiting others for wealth and sex. I'm sure I'm not alone in linking "enlightenment" to autonomy (John Cage was a zen Buddhist, I believe). If it's an ideology, then I think it's one that is negative, is against things rather than for something like nationalism is, for example.
I mean obviously it is also a religion, but maybe that works even in today's atheistic world.

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text:
How to think about the four immeasurable minds?
I am curious about how to think about the four immeasurable minds in a practical way, please help me make sense of them (see detailed question below)
Background
In the book Teachings on Love by Thich Nhat Hanh he translates Mudita as Joy rather than Sympathetic Joy and explains that while other commentators have translated as Sympathetic Joy he prefers Joy because "Joy is for everyone"
This got me thinking that it may be practical to see two sides of the immeasurables (another example would be self-compassion)
My thinking so far
Below is how i like to think of the four immeasurables
Metta:

Self-love
Loving kindness towards others

Karuna:

Self-compassion
Compassion for others

Mudita:

Joy
Sympathetic joy

Upeksha:

Peace/Equanimity
Non-discrimination - between self and others, between good and bad

This way of thinking about them splits each of the first (metta, karuna, mudita) three into two parts, one for one-self and one for everyone else
In Buddhism we don't want to make a harsh distinction between self and others but from a practical point of view this can (for example) help us to remember to have self-compassion. One downside is that there is a larger risk of not seeing our suffering as the suffering of others and the suffering of others as our own
The last (upeksha) i have divided into two parts where the first is inner peace for oneself and the other is non-discrimination
Question
Is this (above) a practical way to think about the four immeasurables? (Practical in the sense of getting closer to living in line with them). Are there other ways to think about them that you can recommend and that can help us achieve living with them on a daily basis? (Please provide references to books or other materials if you can)
Grateful for help and with kind regards,
Tord

Maybe you find it helpful, but I'm not sure it's appropriate:

Because you don't want to be, especially, thinking about yourself
Because you might tend to have more than enough self-love anyway, without trying to develop more

Consider compassion, for example. Would you burn your hand? No, because it would hurt. Would you burn someone else's hand? No, because it would hurt. It's the same hurt and so the same compassion, the same reason.

Also I read that part of the point of the Brahmaviharas is in a social situation:

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.

If they're for "situations arising from social contact" maybe they're not applicable when you're alone; and if they are applicable to you, then apply them in the same way that you'd apply them to anyone else.

The metta-bhavana practice (i.e. thinking of someone dear to you, then of someone who is less dear) is I think trying to develop metta (the same metta) towards all: so I see no benefit, see it as counter-productive, to create/view/distinguish two categories of metta, one for yourself and another for others.

I don't want to say that yours is a bad suggestion, I only don't see how to apply it. Maybe your suggestion is especially appropriate when you are alone and not with other people, to "help us to remember to have self-compassion" as you said. But maybe it's more beneficial to not hold a view-of-self.

Say you are an American. (as I do not know your nationality)
Now imagine that there is only this earth without any boarders. (no countries but one world)
Now imagine we all help and look after each other as one human from earth. We do not have wars between countries. (because there is only one world)
Now you expand this concept to whole world without any discrimination and extend your love and compassion to all (animal,human, Deva or even the beings in lower worlds)
That is how I see the immeasurable mind.

I think the Pali word for measurement is "Mana". Mana is fully eradicated only by Arahant.

It was interesting to note Thich Nhat Hanh’s take on the word MUDITA. Now you have given further interpretation to the Satara Brahma Vihara: Metta (loving kindness), Karuna (compassion), Muditha (altruistic joy) and Upeksha (equanimity).
In this reply I will give another third interpretation to the Satara Brahma Vihara, that will help you gain immeasurable results from these, yet making it practical and within reach to those who would put it to practice.
An interesting point that we should be mindful about is the fact that those beings in the Brahma worlds have perfected the four Brahmavihara: metta, karuna, mudita, upekkha. They don’t have a trace of hateful thoughts, yet they never developed the ultimate wisdom, or panna. They have ignorance (moha), and thus will one day be reborn in the four lower realms, (unless they attain Sotapanna stage before that). Whereas we in the Dhamma Path have but one goal of walking in this Noble Eightfold Path. Only this Path will lead to Nibbana where one purifies the mind of all defilements.
The loving kindness meditation (metta bhavana) that you and I have been practicing give a meaning like this: “May myself and all beings be free of suffering, healthy, happy, and be free of all suffering”. Contemplating this way helps make your own mind to calm down, and makes you think about the welfare of the other beings.
If we could truly feel the possible suffering of the countless being out there [beings in the lowest four realms (apayas)], this very meditation gives a much more deeper meaning.  Even the beings in the higher realms can end up in the apayas (lowest four realms) unless the Sotapanna stage is reached.
A disciple attains the Sotapanna (stream entrant) stage of Nibbana with the understanding of anicca, dukkha, anatta. At the Sakadagami stage one becomes free of all physical ailments and diseases and will only be born in the heavens. At the Anagami stage, one removes more akusala citta becomes permanently free of any physical suffering. With this understanding when in metta meditation you say “be healthy”, it takes a added deeper meaning. By that what you would mean is to not be born ever with a body that is subject to diseases and old age.
All four of the Brahma vihara (metta, karuna, mudita, upekkha) can be cultivated simultaneously if you contemplate on this deeper level. That is to reflect thus:
“May myself and all living beings attain the Stream Entrant stage and be free from suffering in the four lower realms forever”
“May myself and all living beings attain the Once Returner stage and be healthy forever”.
“May myself and all living beings attain the Non Returner stage and attain peaceful happiness forever”.
“May myself and all living beings attain the Arahant stage and be free from all suffering and attain the full Nibbanic bliss”.
What is important is not how you say it, but what you feel within your heart. To be in oneness with such thoughts you need to understand anicca, dukkha, anatta in its truest sense. A niramisa sukha starts to set in if you keep practicing this way.

All life is interdependent. Therefore the happiness of one individual depends upon that of others. The Buddha taught the Four Immeasurables -
loving-kindness,
compassion,
appreciative joy and equanimity - in order to remove ill will,
cruelty,
jealousy,
clinging and aversion.
In meditation, the Four Immeasurables are extended to all sentient beings. Through cultivating the Four Immeasurables, people can achieve happiness now and in the future.


text:
cycling through the 16 nanas all day?
After finishing a mahasi retreat and asking a second teacher told me that everyone is going through the nanas always
Can people here explain on this issue please ...
Does it mean everyone is advancing on the path.?  Or its just helpful in case you are aware of the nanas meaning you are mindful to them
Thanks in advance this issue just got me very confused .. So any clarification is helpful

I am curious to know as to what these sixteen gnanas are as per Mahasi. If you could list these sixteen gnanas, it would be of great help. with metta..

I read your great reply on the ganas so was expecting an answer from you not a question lol ...  I have a very bad phone so its hard for me to write but just write in google : Mahasi insight prorresion 16 nanas or yanas and you most likely will find a full list if I was on my computer I would have put a link here myself

MYO put a link to it below you can see

Thanks a lot my friend .... This is a question I had for a very very long time ... I see how you can cycle through them during a rtreat cause I experienced them ... But the fact you go through them daily even with 0 Minutes of meditation raises a lot of questions

I really think it can help my practice if I find the answer to this question... I don't know when I will meet any of these teacheres again

If it helps your understanding you get different feelings like sadness or the will to escape whatever your doing or feeling equinemius etc.  .... And the teacher said you expirience this during the day because you move through many yanas during the day

I'm with bad phone so can't put links but read a great reply and now I'm sure we cycle through the yanas all day ....  I still have lots of questions about it as do people who don't practice also go through them or not ... Cause if so does it mean everyone is advancing in the path all the time? And many more questions

1 - Namarupa Pariccheda Gnāna
If we are to take “nama-rupa-pariccheda-ñana” to mean, “rupa” are according “nama” - one’s body is according to one’s thinking, then it means that our habits help form the kind of existence in life. An adulterer’s acts can be equal to that of animals. Such activities would generate kamma beeja in the animal bhava in the next life.
Nama-rupa paricheda-nana can be also taken as one being able to see oneself as five grasping groups (Pancaupadanakkhandha). Those five are namely:
Rupupadanakkhandha - Grasping group of corporeality
Vedanupadanakkhandha -Grasping group of feeling
Sannupadanakkhandha - Grasping group of perception
Sankharupadanakkhandha -Grasping group of mental formation
Vinnanupadanakkhanda-Grasping group of consciousness
These are the five aspects through which the Buddha has summed up all the physical and mental phenomena of existence, and which appears to the ignorant man as his Ego or personality. It is also called Ditthi-Visuddhi.
2 - Paccaya Pariggaha Gnāna
The cause of all the physical and mental phenomena of existence (Nama-rupa) is no other than Avidya (non-awareness of truth), Thrusna (desire or craving born of false views and attachment), Kamma, and Ahara (nutriments). It was true in the past, it is true in the present and it will be true in the future. Nana or insight which realizes this fact is called Paccaya-pariggaha-nana. It is also called the purification by overcoming doubt kankhāvitarana-visuddhi.
By purification by overcoming doubt (kankhā-vitarana-visuddhi) is meant the understanding which, by grasping the conditions of this mind and corporeality, has escaped from all doubt with regard to the 3 times (past, present, future). Ahara (nutriments) are of four types: The foods for the physical body are called kabalinka ahara. Sense impression (phassa ahara) is Contact, Volitional thought (Cetana) is Intellectual Intention, nutriment of Consciousness, and
3 - Sammasana Gnāna
This is Knowledge by Comprehension. Here the knowledge that one gained in the above two Namarupa Pariccheda Gnāna & Paccaya Pariggaha Gnāna  are seen in relation to Anicca, Dukkha and Anatta nature.This Nana or insight is called Sammasananana.
On proceeding with the contemplation, oneobserves that all rupa cannot be kept to one’s satisfaction. This is "Anicca-sammasana-nana" (Insight that nothing can be kept to one’s satisfaction, that leads to suffering,  and is a viparinama dhamma).
Thus one understands that no “rupa” can be kept to our satisfaction, therefore that (i.e., forming attachment to such rupa) will lead to suffering, and therefore there is no reason to consider of them having any substance. Anicca leads to dukkha and to anatta, because we have nicca sanna about such (anicca) rupa.
4 - Udayabbaya Gnāna
This is Knowledge of Contemplation of Arising and passing Away. “Udayabbaya gnana” when one develops, one can see the causes that need to be eliminated to overcome otherwise inevitable future suffering. One then learns of the factors relating to all knowledge about the arising and destruction of anything in this world. It is also called Maggamagga-nana-dassana-visuddhi.
By purification by knowledge and vision of what is path and not-path (maggāmagga-ñānadassana-visuddhi) is meant that understanding which knows the right path from the wrong path: 'This is the right path, that the wrong path.'  This knowledge is the mature form of Udayabbhayanana", flawlessly free from 'Upakkilesa' (impurities).
One practising Vipassana meditation, at this stage, generally beholds a supernormal light (obhasa), feels a thrill of zest (piti), calmness (passaddhi), determination (adhimokkha), great energy (paggaha), happiness (sukha), deep insight (nana), intensity of mindfulness (upatthana), equanimity (upekkha), and a mild desire for this state (nikanti).
These states arising in one at the stage of Udayabbaya Nana in ten phases are termed 'Vipassanupakkilesa’, defilements of kilesa. These are imperfections of Insight and are ten in number, as follows: (1) Illumination, (2) knowledge, (3) rapturous happiness, (4) tranquility, (5) bliss (pleasure), (6) resolution, (7) exertion, (8) assurance, (9) equanimity and (10) attachment.
One, arriving at this stage, is liable to these defilements and his mind may be seized by 'spiritual excitement' or 'agitation about higher states' (dhamma-uddhacca). 'For example, he may, on having an illumination, feel that this constitutes Path-experience and so inhibits his further progress through deceiving himself.
5 - Bhanga Gnāna
This is Knowledge of Contemplation of Dissolution. This is the first of a series of nanas known as the dukkha-nanas. At this stage one has already attained the purification of overcoming doubt and the purification of knowing and seeing what is and what is not the path. The essentials of the practice have already been revealed, and in the process the one has experienced confidence, rapture and bliss,  and had seen the arising and passing away of experience.
As the awareness and concentration continues to develop one now sees only the passing away of phenomena. It is as if one’s awareness is faster than the experiences he is examining, As soon as he places his attention on some aspect of his experience, it disappears. This is the knowledge of dissolution (bhanga-nana). This can take the form of one apparently losing one’s concentration, like one can no longer focus on anything; one’s attention keeps sliding off whatever one tries to look at.
This can be a shocking experience, because one is used to be able to focus on anything. Now, it seems, one can focus on nothing at all. One can even experience the disappearance of the form of the body. The sense of the body disappears; all that is left is a series of apparently disconnected individual sensations. There is no "body" as such.
6 - Bhaya Gnāna
Bhanga-nana gives way to the knowledge of fear, (bhaya-nana). In the disappearance of everything examined, the mind at some level begins to realise: there is nothing beneath. There is no foundation.There is nothing at all. This can manifest as panic. The realisation that "I am not in control of ‘my’ life".
7 - Ädeenava Gnāna
Contemplation of Ädeenava as bad consequences is another aspect of the awareness of a sense of fear:  Temporary enjoyment (asvada) is bound to bring about bad consequences (adeenava). There arises the realization of the fact that these psycho-physical phenomena so rapidly dissolving are undesirable, faulty and defective in nature. This is "Adinava-nana" (Insight into unsatisfactory condition)’.
One realises there is no rest, no security, in anything. The power of this insight-knowledge is such that one knows there is no escape. One knows that this danger, this disadvantage, remains because one knows this is the nature of experience as such.
8 - Nibbida Gnāna
This is Knowledge of Contemplation of disenchantment. If we could stay away from valuing sense pleasures and live accordingly, then we could arrive at this gnana. Thus, one would contemplate on the endeavor to break all bonds to this world, and stop making new bhava. It is a conviction that it is unfruitful to stay in this world as there is nothing in this world that worth craving for (upadana).
9 - Muncitukamayata Gnāna
This is Knowledge of Desire for Deliverance.  Knowledge consisting in the desire for deliverance means: the desire for freedom and escape from all mental formations of existence. For feeling aversion for all mental formations, becoming weary of them, finding no more delight in them, the mind does not cling to a single one of all these mental formations.
Simply put this is the "get-me-outa-here-nana". And of course, this knowledge includes the understanding that, whatever situation one could escape to, that too will be unsatisfactory, and the urge to escape will still be there in that new situation.
10 - Patisankha Gnāna
This is Knowledge of Contemplation of Reflection. In reflecting, one  instills a decision to practice further. At this stage as contemplation is carried on with reflection, carefully, with proper care or intention, a clear perception of 'anicca', 'dukkha' and 'anatta' would arise. In particular, the nature of dukkha, sufferings, may be perceived very convincingly.
This is 'Patisankha nana" (Insight arising out of further contemplation; Nana or insight that regains the awareness of Anicca or Dukkha or Anatta nature of all things. That none of those can be maintained to our satisfaction, i.e., they all are anicca. Thus we eventually suffer, and thus all struggles to keep them to our satisfaction are in vain and therefore, we are helpless in this rebirth process.
11 - Sankharupekha Gnāna
This is recollection once more of the afore knowledge, in fully comprehending that nothing can be maintained to our satisfaction, i.e., they all are anicca, thus we eventually suffer, and thus all struggles to keep them to our satisfaction are in vain and therefore, we are helpless in this rebirth process. The realization of the true nature of the objects of contemplation without exertion and without pursuing good or bad sensations in the course of the contemplation which lasts for a long time is "Sankha-rupekkha-nana" (Knowledge or insight arising from viewing things with equanimity; Nana or insight, that is indifferent to Arammana [thought objects]).
12 - Anuloma Gnāna
This is Knowledge in Conformity with Truth-conformity knowledge. When one comprehends anicca, dukkha, anatta to the extent that one gets to ‘see’ this Tilakkhana, one is said to have the “anulöma nana”.
That special knowledge appears with the realization that physical and mental phenomena which occur at the six sense-doors momentarily cannot be maintained to one’s satisfaction, will eventually lead to suffering, and everything in this world is without substance (anatta).
The knowledge that arises at the last moment is "Anuloma-nana" (Knowledge of adaptation) which consists of three 'javanas', impulse moments, called 'Parikamma' (preparation), 'Upacara' (approach) and 'Anuloma' (adaptation). Anulomanana transforms mind to become qualified to enter the threshold of Nibbana.
13 - Gotrabhu Gnāna
After 'Anulomanana' there arises "Gotrabhu-nana" (Knowledge of Change-of -lineage ("götra") when getting close to a jhana) which grasps the sensation towards Nibbana where the miseries and sufferings connected with rupa and nama entirely cease.
Gotrobhunana pushes mind across the threshold. As soon as mind crosses the threshold, it becomes aware of Nibbana. This is the knowledge which severs the lineage of 'Putthujjanas' (worldlings) and enters the lineage of the 'Ariyas' (Noble Ones)
14 - Magga Gnāna
This is Knowledge of Path. Knowledge and vision of what is path and not-path means that understanding which knows the right path from the wrong path: 'This is the right path, that the wrong path.' In order to attain this gnana, one at first should develop methodical insight.
15 - Phala Gnāna
This is Knowledge of fruit. No sooner the "sotapatti Magga Nana” arises one comes to Phala Nana" (Insight wisdom arising from the Noble Path of Stream-winning and its Fruition) which realises Nibbana. The 'Magganana' is called "Nana-dassana-visuddhi" (Purity of insight)
16 - Paccavekkhana Gnāna
Once the 'magga and Phala Nana' arises, then retrospective reflection of the peculiar experiences of the "Magga, Phala and Nibbana" takes place. This is 'Paccavakkhana-nana" (Insight of retrospection). This is Knowledge of Reviewing. 'retrospective knowledge', refers to the recollected mental image obtained in concentration, or to any inner experience just passed,
Knowledge which reviews the defilements still remaining.

Please refer to www.accesstoinsight.org/lib/authors/mahasi/progress.html
If the meditation master is able to teach detail, one will be able to know which stage of nana is. If a person not yet attain enlightenment i.e. not yet got through all nana stages, he/she has to begin from the first nana stage and step by step going up to higher nana stage depending on individual sila and Samadhi. If one once got enlightened i.e., passed through all 16 nana stages, then next time meditation, begin from knowledge of arising and passing stage. If not trained and taught detail like that it cannot be easily distinguishable. But the most important thing is just to put much effort in meditation with sila and Samadhi, just like try to make fire by rubbing the two sticks or stone. Dhamma will show its characteristics in time.

Can you please say more on this like what you think of what my teachers said that a person goes through many nanas every day

I am not sure what your teacher said in which way he meant. What I mentioned is according to Mahasi sayadaw, if one work hard in insight meditation these 16 nana stages have to go through step by step depending on the level of insight attained. But if one not yet attained the enlightenment all these stages will not be understood clearly by experience, only by theory one may guess. But Mahasi sayadaw never encouraged, to my knowledge, one to learn these 16 stages in early practicing. Only those already got through these 16 stages are allowed to learn dhamma talk on nana stages to make clear.


text:
How is it that we cycle through the nanas?
The knowledges(nanas) start at realizing mind and body. After the last knowledge, the practitioner goes back to realizing mind and body again?
Is that correct?
What is the difference between the first time realizing mind and body and the second time realizing mind and body?

The word “gnana” is the very opposite on “Vinnana”. “Gnana” is Wisdom. In cultivating “gnana”, one’s avijja is reduced. Then what  naturally accompanies or follows is the reduction of certain types of vinnana.
A type of gnana that one develops through the understanding of Tilakkhana is “anulöma gnana”.  When one comprehends anicca, dukkha, anatta to the extent that one gets to ‘see’ this Tilakkhana, one is said to have the “anulöma nana”.  This gnana helps in the removal of craving for worldly things to some extent.
A special knowledge that one gains of the workings of Pali language is “patisambidha gnana”. This is the awareness of the Syntax in the Pali language. It is the understanding of the arrangement of words and phrases to create new words. Unlike the English language, the meaning of the Pali word changes, in the way it gets used. A Pali word can have more than one meaning. A Pali word can have a conventional meaning and a deeper meaning. One who gains “patisambidha gnana” sees the deeper meaning of key words.
Another gnana that one could gain is “udayabbaya gnana”. When one develops this gnana, one can see the causes that need to be eliminated to overcome otherwise inevitable future suffering. S/he then learns of the factors relating to all knowledge about the arising and destruction of anything in this world. S/he also gains the knowledge on how to stop anything from arising in this world. This is the ‘nirodha’ aspect of things.

It is called the right knowledge and the right release.
By following the Noble Eightfold Path the practitioner continually gains the knowledge and release on many levels. There are mainly four levels. (Sotapanna etc) But there are many intermediate levels hence it is called gradual training.
Arahant is the final fruit of right knowledge and right release.

**
> One thing: you have to walk, and create the way by your walking; you
> will not find a ready-made path. It is not so cheap, to reach to the
> ultimate realization of truth. You will have to create the path by
> walking yourself; the path is not ready-made, lying there and waiting
> for you. It is just like the sky: the birds fly, but they don't leave
> any footprints. You cannot follow them; there are no footprints left
> behind.

**

Once got the knowledge of review, there is reflection on realizing mind and body but this time is not the same as one underwent in the very beginning. Clearer and vivid as it is. Once attain enlightenment i.e, got through all 16 stages of nana thoroughly preferably fully guided by the well-learned meditation master how to recognize the changes of nana, next time meditation will begin with knowledge of arising and passing away and then going step by step upward. Please refer to insight meditation practice by mahasi sayadaw.


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Why are children represented as inessential in some Buddhist text?
There are multiple question related to this already asked, but none of the response or question address as to why children are presented in Buddhist text as inessential, such as these:

… That is not a strong fetter, the wise say, which is made of iron,
  wood or hemp. But the infatuation and longing for jewels and
  ornaments, children and wives — that, they say, is a far stronger
  fetter, which pulls one downward and, though seemingly loose, is hard
  to remove…

again

… Ten children I bore from this physical heap. Then weak from that,
  aged, I went to a nun. She taught me the Dhamma

and again

…. Those with children    grieve because of their children. Those with
  cattle grieve because of their cows. A person's grief comes from
  acquisitions, since a person with no acquisitions doesn't grieve…

again What the Buddha said to Visakha when she express her wish to have as many children & grandchildren.

“those who have a hundred dear ones have a hundred sufferings”

and many more can be listed.
With such representation, how do lay Buddhists reconcile have children ask skillful?

I apologize, I don't really understand this question. I think those Buddhist texts represent children as a "fetter" or as a cause of suffering ... which doesn't mean the same thing as "inessential" (the most common meaning of "inessential" is "unnecessary"). Are you asking why children are inessential/unnecessary? Or asking for an explanation of the Buddhist texts you quoted? Or asking something about how lay Buddhists reconcile having children?

@ ChrisW, I’m asking all three questions you listed. Yes I agree that these texts represent children as cause of suffering, but shouldn’t that cause suffering be avoided and if it can be avoided it is inessential? Or you think the desire for children is the same as desire for food which is also a cause for suffering, but we can’t avoid and thus is essential?

"Bloom where you are planted." - Saint Francis de Sales

You're asking whether "children" are unnecessary.
And I'm still not sure what that means. There are children in the world regardless of whether you're a parent yourself, so it's not as if children are an optional phenomenon.
You may be able to avoid the responsibilities of being a parent.
In some societies maybe you cannot (or could not, in the past) avoid becoming a parent: you were expected to marry who and when your parents tell you to marry, then you have children, etc. Choosing to become a monk or nun might once have been a socially-acceptable alternative to that?
Or I think it was a tradition in some countries (India) for people (or maybe it was only for men) to choose homelessness in later life, after completing your social responsibilities including parenthood.

In various countries these days some people find that it is possible to resist having, to decide not to have, children. Your ability to make this choice may depend on availability of "birth control", and/or whether you're able to earn a living without marrying, or finding a marriage partner who agrees with you on this subject (which I think historically hasn't always been feasible, for women especially).

I think I agree with Katinka's answer, that a lot of what's in the suttas is meant by and for monks. I recommend a book Buddha's Teachings on Prosperity, which is an anthology of and commentary on the suttas which are intended for lay people (including for example the Sigalovada Sutta (DN 31)).
After reading it you may still think that you prefer to choose to live like a monk or nun. You may be right to say, as you said in a comment, that "the truth cannot be two". Nevertheless I think that the advice or definition of sila given in suttas was sometimes different for laypeople than for bikkhus.

Such texts should be read in context: written for and by the Sangha - and mostly for and by male-sangha, though you found one quote that sounds like a tired grandmother.
Buddhism is really a dual religion. The religion for lay-people is very practical: attend to your duties and avoid wrong-doing. That includes taking care of any partner and children. Traditionally things like meditation were limited to the Sangha, and a minority in there as well.
If you want to become a monk or nun, obviously children are an obstacle as long as they're young. And women do - especially when there is no good medical help - suffer physically from childbirth. Without proper medical attention women die in childbirth in alarming numbers. Women who survived that and grew to an age where they were free to become nuns (very much a minority at any time in Buddhist history) would be encouraged to meditate on topics that helped them let go of their attachment to their children and focus also on the limitations of the body that bore them. No wonder one writes:

… Ten children I bore from this physical heap. Then weak from that, aged, I went to a nun. She taught me the Dhamma

The Buddha himself walked away from his wife and son - which is hardly a good example to follow. The only mitigating circumstance was that his father was rich and quite capable of taking care of them.
As lay people we should read such texts within their context: written by monks, for monks. They're not written for lay people. Lay people did not have access to texts and most of the texts that survived don't portray even nuns very well.

Thank you for your response, although I don’t agree with you that these are said to the monks only; Vaisakha was a lay follower.
The truth can not be two, one for the monks and another for lay followers.

Having children is the opposite of enlightenment, as quoted in the question.
However, for those who cannot overcome sensuality & cannot find happiness in meditation, having children can be skilful because the lives of parents are (naturally & generally) devoted to family, unselfishness & virtues.
Both men & women, but particularly women, find purpose & completion in having children. This is the natural way of nature. The Pali suttas (AN 6.52) state:

...having children is the mainstay (security) of women....

Whereas enlightenment is not the way of nature but something that transcends nature, i.e., 'lokuttara' ('beyond/above the world').

More parental and social ties more the misery. Parents are more attached to their offspring than anything else in the world. This attachment is a source of misery.
This does not mean they are not necessary or you should avoid having children as implied by your question. If people do not have children of fend for them, society will break down. When you have children you should look after your children while trying to maintain composure and doing the best while parenting. I.e., if they get sick treat it but being equanimous, if they are not doing well in school do the best to make then study but be detached to the outcome, etc.

that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove

This mentions attachment to them.

Those with children grieve because of their children.

Mentions they are a source of misery.

Are you saying, “Although children are source of misery lay Buddhist should have children to maintain society”?  Why is continuing human society necessary in Buddhist context?
Could this be because to be human is precious, and perhaps lay Buddhist have children for sentient beings to be born as human?
Many thanks!

Not everyone is ready to leave a householder's life to become a monk. Until you are ready you should be a householder. This entails raising a family and caring for your children and family members.


text:
Neither-pleasant-nor-unpleasant feeling vs not feeling
What's the difference? I'm having difficulty thinking of any real neutral feelings I actually experience.
For example, there's eating a food that is perceived as pleasant, and eating a food that is perceived as unpleasant. If your senses were unguarded, you would then experience respectively a pleasant or unpleasant feeling. But, when I eat something that is bland or that could not be considered pleasant or unpleasant, then even thinking back to when I didn't remain mindful and guarded, I can't remember ever feeling neutral about it. I didn't feel anything about it. I just ate it.
Is it simply a matter of how I'm using and understanding the word "feeling" itself?
Edit: It seems what I was getting hung up on was simply a translation/language/connotations issue.
This page explains that it's somewhat different from the common way the word feeling is often used in English. Thank you for your responses.

A glass of water when you are not thirsty is about as close as I can think of!

One can't do not feeling, not feeling is still a feeling, like not thinking is a thinking; unless one is able to enter the Samadhi to shut down the corresponding cognitive faculties. Even simpler, can one do not seeing? Even a blind man acting on seeing but just that he can't see anything.

Adhukkhama asukha feelings mean (without being painful or joyful, just neutral), which is commonly called upekkha. Do you get what I mean? If not I can elaborate on it as an answer when time permits. with metta..

This is a classic dilemma for almost every new practitioner of Buddhism. The question goes into so much depth and even lead to Nibbana if studied in proper detail. Apologies for the long answer, but there is no shorter way of explaining this.
First things first, everyone feels through their senses. Even the Arahath feels. Otherwise, we would be able to attain Nibbana, by severing the nervous connections. What matters to the Buddhist is not what you feel through the senses; rather, what value you assign for that sensation. Unless you are aware of the process of your mind assigning values to sensations Moha (inability to see things as they are) tricks you to either hold onto that sensation (Lobha) and form attachments or to desist that sensation (Dwesha) and form hatred/dislike towards it. Simply put, we translate the actual sensations into a totally different set of values in our mind.
Wait a minute, those values help me survive. So how can they be bad?
Of cause, some of them will help your survival. As an example moving away from dangerous situation. So, obtaining sensory data is important. But forming attachments and pursuing them or forming hatred and dislike and trying to rid them is the path to generating both 'Sansara' habits (habits that could perpetuate from this life and next) as well as Karma. In Buddhism, all forms of likes and dislikes are attachments. You form attachment to some sensation by liking it, or disliking it.
Not all attachments are bad! If these attachments help you stop the cycle of birth and death, it will bring you positive results. In fact you need such attachments to obtain Nibbana. Be warned, there is a fine line here. At some point in the path to Nibbana you have to sever these attachments. Huh? Yes even the ones which help you attain Nibbana. This is why Budhdha taught us to take Dhamma as a vessel to cross the treacherous river of Sansara, and leave the vessel at the banks rather than carrying it along.
So, how can I distinguish between good attachments and bad?
Simple, if that attachment help you to attain Nibbana, help you to understand Dhamma that is a good attachment. A productive attachment. If the attachment blocks your path to Nibbana, that is a bad attachment. Be warned, we can easily fool ourselves in to classifying even the most notorious actions under this category. Again, a fine line to walk.
So everything is centered around Nibbana?
Yes it is, for a Buddhist. As Buddhists the ultimate freedom from all forms of suffering is Nibbana. Buddhism teaches us that Sansara is a treacherous cycle of endless birth and death, in different forms and planes. As long as there is YOU (one capable of suffering) there will be suffering. Suffering is the way of the world. No one can escape and no one can finish suffering, through the act of suffering. The only way to stop suffering is to remove the sufferer. That is Nibbana, which makes it the most important thing to achieve. It is the solution to ALL your problems!
Why is it bad to assign values to a feeling?
The process of assigning value to feelings is the primary reason for all beings to be slaves of Moha. Moha means the inability to see things as they are.
Lets take an example: Say your partner brings you a piece of cake. And tell you 'I made this specially for you'. You eat the piece of cake and it tastes wonderful. Halfway through, you find lots of dead insects in the cake and get to know that it is from a bakery with some questionable hygiene. If you take the next bite from the cake would it taste as good as before? Would you eat it at all? what changed between learning about the piece of cake, before and after? did the cake change? or your mind?
This is how Moha plays tricks on you. The piece of cake has a taste, a smell and a form. But what you perceive is not the reality because Moha had tricked you. That's why the initial bites before learning more information about it tasted better. You were tricked by Moha into forming Lobha or likeness. Because of that, you feel the form, smell, taste much more than the reality.
Once you learn more information about the cake, Moha tricks you again, by forming Dwesha/dislike towards the cake. You feel betrayed and angry and the cake tastes terrible and you simply don't want to eat it anymore. If we plot the events on a crude graph:

Everything above and below the dotted line which depict the actual taste, smell, feel of the cake are the effect of Moha. When Moha is not operating (at Arahath state) you would be able to feel the true taste of the cake. Nothing more, nothing less. Just the actual. This is why Arhath state is known as 'the awakened state'.
Does this mean most of the time we are perceiving more than we actually feel?
Yes of cause. Until one is Arhath, they will be a slave to Moha, which means they don't see the world as it is. They see their own perception of the world as interpreted through assigned values. This is the main reason for the endless wandering in Sansara.
So how can I guard myself against it?
Stop trying not to feel. That won't work. Try to see the reality of things through understanding of Dhamma. Being mindful and perceiving your thoughts is key. When you see the reality, as an effect of your effort to see things without any bias (without the effects of Moha), you will form less and less attachments, ultimately none - Arhath.
EDIT:
As a person who did not study Buddhism in English, my terminology could be different. So, I have put down some explanations on how certain terms should be taken.

Feeling - What is felt by your senses
Value assignment - Based on our habits and biases, and based on what we uphold as 'good for us', we constantly assign values to what we feel. Our actions are governed by the values we assign. If we take for an example; you have tickets to a musical show and on the same day at the same time you can attend a Dhamma discussion. You have to choose one from the other. Your choice of selection depends on how much you value each experience. (A simile to this is popular among native Americans: "There are two wolves in each person in constant battle. One is good; one is bad. Which one would win the battle?" - The answer is 'the one you feed the most'). Similarly the feelings you pursue define your actions.

Wow just wow! Beatiful simile of the cake, for me the thought went to the body of a woman then inside her without skin, with flesh, excrement, urine, blood, bones and the lust for these things.

A note to try to avoid confusion: I think this isn't the way in which I've previously seen Buddhist terminology translated into English words. You say "how to assign values to feelings", however elsewhere (for example here) I think that's phrased as "How do we assign feelings to perceptions?" (e.g. I perceive the cake and then I feel I like it). So the English word "feeling" is being used in two different ways.

Also I think this answer doesn't explain "Neither-pleasant-nor-unpleasant feeling", which is what the OP asked about? And when you said that "Even the Arahath feels" were you talking about sañña or about vedanā (or both)?

@ChrisW♦ : As a person who did not study Buddhism in English, my terminology could be different. So, I will place an edit with explanations. Thanks for pointing this out and helping enriching the answer.

Feeling occurs with sense impression, which later generates craving.
A pleasant feeling generates a craving, such as love, lust & greed, which wants to 'pull in' or acquire a sense object.
An unpleasant feeling generates a craving, such as irritation, hatred & anger, which wants to 'push away' or destroy a sense object.
A 'vague' neither-pleasant-nor-unpleasant feeling can generate a craving, such as confusion, delusion & ignorance (not-knowing), which 'circles around' or does not understand a sense object.
Otherwise, a neither-pleasant-nor-unpleasant feeling, such as of equanimity, can still give rise to ignorance when the true nature of the sense impression & sense object is not comprehended; such as when a person is 'spaced-out', like a zombie; or has 'oneness' in concentration.
As an explanation, MN 148 states:

When one is touched by a neither-painful-nor-pleasant feeling, if one does not understand as it actually is the origination, the
  disappearance, the gratification, the danger and the escape in regard
  to that feeling, then the underlying tendency to ignorance lies within
  one. Bhikkhus, that one shall here and now make an end of suffering...
  without extirpating the underlying tendency to ignorance in regard to
  neither-painful-nor-pleasant feeling, without abandoning ignorance and
  arousing true knowledge — this is impossible.

In summary, the three types of feeling result in the respective three types of cravings of:

Pulling in
Pushing away
Circling around or spaced-out.

Therefore, imagine a sense impression where the mind feels impacted but in strange way.
For example, you see a person walking upside-down on the ceiling of a house. The feeling here is very strong; the mind is strongly impacted by the sense experience; but the feeling here is not pleasant; not unpleasant; but strange; uncertain; wonderment; vague.

The OP asks about impressions which seem to result in no particular feeling or interest or attachment whatsoever. My guess is that their attention was elsewhere when the stimulus occurred, and it was not attended to at all. "Lost in thought."

All sense impressions are impermanent, unsatisfactory & non-self. If the OP does not discern this it means this "neutral" feeling is still giving rise to delusion; that same as i explained. Regards

This is the first time I have read of "neither pleasant nor unpleasant" (or neutral) causing any reaction such as confusion. I would have thought of it as simply "nothing much". Is there a reference which describes this more fully?

I thought i posted the teaching from MN 148. i will post it.

@nocomprende Given the "three poisons" I've seen "pleasant" feelings associated with "greed", "unpleasant" associated with "aversion", and "neither-pleasant-nor-unpleasant" with "ignorance".

How can one crave confusion or ignorance?

Perhaps one craves certainty, and since ignorance is the complement of certainty...

The neither-pleasant-nor-painful feelings also known as neutral feelings is one of three types of feeling including pleasant and painful. Feelings here means sensations experienced by the six senses (including the mind).
Neutral feelings invoke neither pleasure nor pain. For e.g. if you stay in the same house everyday, then the overly familiar sensations of the sights, sounds and smell of the house will not invoke any feeling in you other than boredom.
Another example is you touching one hand of your's with another hand of your's. It should feel neither pleasant nor painful, and therefore neutral.
The definition of neutral feeling comes in MN 44 and also states its relationship to ignorance:

Neutral feeling is pleasant when there is knowledge, and painful when
there is ignorance.”
“The underlying tendency for greed underlies pleasant feeling. The
underlying tendency for repulsion underlies painful feeling. The
underlying tendency for ignorance underlies neutral feeling.”

In Contemplation of Feeling, Nyanaponika Thera explained this:

Pleasant feeling is habitually linked with enjoyment and desire;
unpleasant feeling with aversion; neutral feeling with boredom and
confusion, but also serving as background for wrong views.

Also in SN 36.5:

“Mendicants, there are these three feelings. What three? Pleasant,
painful, and neutral feeling. Pleasant feeling should be seen as
suffering. Painful feeling should be seen as a dart. Neutral feeling
should be seen as impermanent. When a mendicant has seen these three
feelings in this way, they’re called a mendicant who has cut off
craving, untied the fetters, and by rightly comprehending conceit has
made an end of suffering.

The neither-pleasant-nor-painful feelings also known as neutral feelings, normally make us bored or dissatisfied. Cravings would lead one to seek pleasures (kama tanha) or to become something or achieve something (bhava tanha) rather than sit around all day experiencing neutral feelings that don't bring satisfaction.
No feelings at all, would also be a cause for boredom and dissatisfaction. From the same article by Nyanaponika Thera, we read the commentary of the suttas and his comment:

Comy.: "From the fourth Jhana onwards, it is the
neither-painful-nor-pleasant feeling (that is present in these
meditative states). But this neutral feeling, too, is called
'pleasure' (sukha), on account of its being peaceful and sublime. What
arises by way of the five cords of sensual desire and by way of the
eight meditative attainments is called 'pleasure as being felt'
(vedayita-sukha). The state of Cessation of Perception and Feeling is
a 'pleasure, not being felt' (avedayita-sukha). Hence, whether it be
pleasure felt or not felt, both are assuredly 'pleasure,' in the sense
of their being painfree states (niddukkhabhava-sankhatena sukhena)."
In AN 9.34, the venerable Sariputta exclaims: "Nibbana is happiness,
friend; Nibbana is happiness, indeed!" The monk Udayi then asked: "How
can there be happiness when there is no feeling?" The venerable
Sariputta replied: "Just this is happiness, friend, that therein there
is no feeling."

To the arahant, neutral feelings, no feelings and Nibbana are all pleasant.

I think of moments of attention strung together as a type of wind. The wind will push me depending on which side of my sail it strikes. But if I were a sailor, I could set my sail so that it exactly aligns with the wind and this feels totally different. Luffing sail, wobbly, no forward momentum. This is a feeling tone that could rapidly shift at any moment. Is this neither pleasant nor unpleasant?

If you intended to ask this as an actual question (instead of a rhetorical question), then please post it as a new question instead of as an answer.

Neutral feelings are felt as pleasant if they are associated with wisdom and are otherwise unpleasant.

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text:
Why do people pray to Buddhas?
Why do Buddhists pray to Buddhas in temples? I heard that Sakyamuni didn't approve of that and even criticized Bodhisattva for telling other people that he can help them with things that only God can help with. Sakyamuni considered himself and Bodhisattva as ordinary human beings without any divine abilities. Is that true? Is there any reference or source which confirms this?

I think you should read my post carefully before asking such a question. I'm the one asking for references or sources to confirm what I heard is true or not.

Lasers, question and the detail of it cover 5 or more questions, so it's to assume that most would answer just the main question. What can a god help with? How could my person help you? Maybe in telling: Don't be to greedy, and ask one by one step by step and think twice and phrase you question to the point, best so that it can be categorigal answered or with a further explaining, since "answers that requires further conter-questions in advanced" are not so welcome here.

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

Buddhaṃ saraṇaṃ gacchāmi.
      Dhammaṃ saraṇaṃ gacchāmi.
      Saṅghaṃ saraṇaṃ gacchāmi.
I take refuge in the Buddha.
      I take refuge in the Dharma.
      I take refuge in the Sangha.

Buddhist don't believe in god and Buddha never said anything about god.
So he criticized because of distracting people which Buddha never mentioned this in his techniques or what people supposed him as (that god is exist and can help someone with something) so he wasn't god just ordinary human being like us.
But he enlightened one and became Buddha.
There's Buddha delivered discourse Jewels  in Ratana Sutta
Ratana Sutta
*RATANA SUTTA
The Buddha’s Discourse on
The Three Superb Jewels
And Their Intrinsic Power
With an Introduction, Translation,  and
 Explanations Based on Pali Sources by
Bhikkhu Nanadassana
1.Yànãdha bhåtàni samàgatàni,
Bhummàni và yàni va antalikkhe,
Sabbe'va bhåtà sumanà bhavantu,
Atho' pi sakkacca suõantu bhàsitaŋ.

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

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

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

3.Yaŋ ki¤ci vittaŋ idha và huraŋ và
Saggesu và yaŋ ratanaŋ paõãtaŋ
Na no samaŋ atthi Tathàgatena.
Idam'pi Buddhe ratanaŋ paõãtaŋ.
Etena saccena suvatthi hotu!
Suvatthi(su-"good, well"+atthi"to be, being") = well-being
:good  health  or  fortune.
Or  as  the  Commentary  ex-plains: arogatā (healthiness),
nirupaddavatā (no  danger, safety).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Spoken by Sakka, Lord of the gods)
15.Yànãdha bhåtàni samàgatàni,
Bhummàni và yàni và antalikkhe,
Tathàgataŋ devamanussapåjitaŋ,
Buddhaŋ namassàma.
Suvatthi hotu!

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

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

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

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

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

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

If you're saying that Buddha said that you should pray to God instead of to Buddha - then you're mistaken. Ultimately, in Buddhism, good things can only happen because of our own good karma.
My Tibetan Buddhist teacher has explained it roughly as follows:
A traditional Buddhist (f any type) would only pray to a Buddha after offering to that Buddha. It is hoped that the good karma of the offering may help the outcome of the personal request in that prayer come true.
By modern protestant Buddhist standards this is highly controversial. Even my Tibetan teacher would add that - however common this practice is - the motivation of the offering is suspect if you give it in hopes of getting help for something practical and this-wordly.
However, praying for support staying on course in your dharma studies and practice is highly appropriate.
As usual in Buddhism: motive is everything.

Define pray: to speak to God especially in order to give thanks or to ask for something

But bhikkhu just recite to meditate.
The example:

Some bhikkhu want to leave the Buddhist monkhood, but when he recite about buddha's goodness. He will cancel to leave.
Reciting, about buddha's goodness, will let bhikkhu like to meditate their own goodness, too.

Something had to have created all?
What created all?
God?
God is all?
Who created God?
God can't be created?
If so, nothing had to create all...
...and therefore God doesn't have to exist , right?
Just sayin friend, really I have know idea what I'm talking about...
...but I say these things not as an answer but as words to be pondered.
At least that was my aim.
Buddhist praying?:
Buddhists will kinda pray but it is more like a wish that beings have wellbeing and aren't suffering.
It's not at all praying to the Buddha(or it's not supposed to be).
It's paying homage to the Buddha, the Dhamma, and the Sangha or homage is payed to the Buddha by himself with a Buddharupa or Buddha Image.
One should be mindful that the statue is not the Buddha and is merely an aid to recollection.

The powers of those who think themselves as “God Almighty” pales in comparison to the Powers of Supreme Buddha. BAKA was one such Brahma in the Maha Brahma realm, He thought that he was the “GOD” having power over a vast area of the Universe. Any living being (including each of us) has been in all realms in this beginningless sansara. We have been at the highest (except the five pure abodes in rupa loka which can be accessed only by Anagamis or Non-Returners). One time the Buddha pointed to a bunch of ants on the ground and told bhikkhus that each of those ants had lived in a brahma loka. The sansara is that long; there is no discernible beginning. These 31 Planes of Existence  is described in the Dhammacakkappavattana Sutta. It lays out the “blueprint” of Buddha Dhamma.
In the realm of Great Brahmas (Maha brahma) Buddha mentions about this Great Brahma, a deity whose delusion leads him to regard himself as the all-powerful, all-seeing creator of the universe. It is in Kevatta (Kevaddha) Sutta: To Kevatta (DN 11). Kevaddha Sutta informs one of what even a “God” does not know. Maha Brahmas, like Baka, think they’ve gone beyond anything the Buddha knows, so the Buddha has to go up to their Brahma heavens and subdue their pride, to show
them that they still have more to let go of, that there is something the Buddha himself has gone beyond but they haven’t.
Dhammacakkappavattana Sutta lays out the “blueprint” of Buddha Dhamma, and in one part of it names the 6 deva realms and 15 out of 16 rupi Brahma  realms. The sutta is meant to convey the way to “see” the true nature of existence with wisdom, not with the physical eye. Only a Buddha can discover the true nature, but a human can comprehend it, once explained.
In the brahma realms, all brahmas are born fully formed without the help of a mother’s womb. Theirs is an “opapatika” birth. For example when a human dies, his body becomes inert like a log, and at the very instant a fully-formed brahma is formed in the appropriate brahma world. This brahma will have sense faculties appropriate for a brahma: only eyes, ears, and a mind. These are the indriya for the new existence. These indriya can become ayatana (a factory that produces sankharas of another birth)  at times depending on the activities of that brahma.
Male/female distinction is there only in the kama loka. In the brahma realms (higher 20 realms), there is no such distinction. Brahmas do not have dense physical bodies or sexual organs. One is born in either the 16 rupa loka realms or the 4 arupa loka realms (brahma realms) because one has given up all desires for bodily pleasures, including sex, because one has seen the value of niramisa sukha (and jhanic pleasures) that can be achieved by giving up bodily pleasures.
All brahma realms are “unisex“. Brahmas do not have dense bodies to experience touch, taste of foods, or smells. They have very fine bodies. A brahma “body” has only the most minute of matter that is much much smaller than an atom in modern science. This is why it is thought (erroneously) that there is no matter in arupa lokas. There is matter, but it is insignificantly small. The Buddha said that vinnana cannot exist without a pancakkhandha, and the pancakkhandha in the arupa loka has a rupa component, even though negligibly small.
Brahmas in rupa loka are removed from “coarse sense pleasures”; they do not have a desire for tastes, smells, or body touches. Seeing and hearing is enough for them. Brahmas in arupa loka do not even have a desire for sights and sounds. Mind pleasures are enough for them, and the presence of matter is minimal in the arupa loka. So, sense pleasures are absent in brahma loka.
Brahmas and devas can “see” humans engaging in activities (if they want to), but they do not have any liking (upadana) for such “coarse pleasures”. Their mental state is much higher, just like a human who has developed abhinna powers.  They could actually be repulsed by human bodies. Just like we do not “miss out” on the activities of worms, they are not interested in human activities. It all depends on the mindset associated with the particular bhava.
The brahmas (and also devas) can “see” without the aid of light and “hear” without the having air to transmit sound waves; their “physical bodies” do not have “eyes” and “ears” like ours. Thus they can “see” and “hear” over great distances. And they can be anywhere they wish within a short time. The closest analogy of how their “vision” works is how we “see” dreams; we don’t need eyes to see dreams. Likewise the brahmas just perceive.

Sadhu! Althought some extentions might be far from the questions purpose. MN 49, invitation of Baka. Just searching the sutta where the Buddha rebuked those who said in a way "it's because of an external power that people become murder, thieves...". Just forgot the rebuke of those secterians who believe in "non-action", lets see.

Secterians... found it AN3.61. "Having approached the brahmans & contemplatives who hold that... 'Whatever a person experiences... is all caused by a supreme being's act of creation,' I said to them:...