text:
Information on the best vow/Baare to do for a child's health and safety
I am a Sri Lankan Buddhist looking for help ..
Our child is very sick and doctors have said any help is difficult to be given at this time for her or operated on.
I would like to ask for information on the best vow/Baare to do for a child's future health and safety and to cure any problems, which deities would be best to ask for protection or some ritual that is undertaken to be continued for her safety and things like that?
(at the Temple of the Tooth relic preferably as we will be visiting this month)..
Any help is gratefully accepted.

pls help.. this is urgent...

@Users on Buddhism SE. When answering this question, please make sure your post is on-topic. Thank you.

Try doing a Bodhipuja at Sri Nagavihara temple, Kotte. It seems to help some people. I'm sure there are many other places that work too. Ruwanveli Saya, Sri Maha Bodhiya, Dalada Maligawa are obviously the best places you can try.
As a Buddhist you should make the vow to the Buddha, with virtuous gods(all who supports the Sasana) as witnesses. A good vow would be "if the child lives, we will offer him to the Sasana"
If your child can speak the language, teach him/her the "iti pi so bhagava araham..." verses with meanings and tell to chant regularly in his mind while contemplating the meanings.
Also, if you have money, free some animals in slaughter houses and wish for your child's health.

Powerful kind of citta  are called javana citta.  “javana” means an arrow in flight, could be very potent and can lead to both good and bad consequences. You can create such a citta, if you recite a stanza in front of the Bodhi Tree from sunrise to sunset, as a family with your child. There is a special kind of rays that is emitted from the great Bodhi-tree of the Buddha. From wherever in the world we can attract this force, but it is most powerful while in the presence of the Tree.
Just the other day Ven. Walasmulle Abaya Thero was telling us as to how a deformity that no doctor could cure was put right, just by spending the day under the JayaSiri Maha Bodhi Tree, and contemplating on this stanza.
ජයෝ මුනින්දස්ස සුබෝධි මූ‍ලේ
අහෝසි මාරස්ස පරාජයෝ හි
උග්ඝෝසයුං දේවගණා පසන්නා
ඒතේන සච්චේන ජයස්සු මය්හං ///
ජය වේවා! බුදු රජාණන් වහන්සේගේ සම්බෝධි මූලයේ දී මාරයාට පරාජය අත් විය.
පැහැදුණු දේව සමූහයා සතුටින් ඝෝෂා කළහ. මේ සත්‍ය බලයෙන් මට ජය වේවා!
Jayo munindassa subodhi mule
ahosi mārassa parājayohi
ugghosayuṃ deva gaṇā pasannā
etena saccena jayassu tuyhaṃ
“Victory of the Lord of seers at the root of the wonderful Bodhi (tree)
It was Māra's (the evil one’s) defeat”
Exclaimed the groups of devas delighted
By the power of this truth, may you be victorious too
The following Kammattana too will help you in this difficult time, to help keep a proper perspective of things.
සියලු ලෝක, සියලු සත්ත්වයින්ම, මේ සංසර ගමනේදී ඇස, කන, දිව, නාසය, ශරීරය, මන, අස්සදයෙන් පිනවා ගන්න කියල සංඛාර වෘත හයක් කරනවා. වෘත කියන්නේ වැඩපිළිවෙලක්. අප සංඛාර වෘත හයක් කරනවා. එහෙත් මේ සංඛාර වෘත හයම තමන්ගේ කැමැත්ත ඉෂ්ට නොකරනවා. ඒ නිසා ..... අනිච්චා වත සංඛාරා. ඒ සංඛාර වෘත හයම අපගේ කැමැත්ත ඉෂ්ට කරන්නේ නැහැ....
අනිච්චා වත සංඛාරා... උප්පාද වය ධම්මිනෝ... අභිසන්ඛාරයන්ගෙන් උප්පාද වන්නාවූ සියලු අස්සාදයෝ වැය වෙලා යනවා. මේ අස්සාදයන් අපේ තියෙන සියළුම සුද්ධ ගුණ වැය කරලා දානවා. මේ අස්සාදයන් නමැති මර උගුලට හසු වෙච්ච සියලු ලෝක, සියලු සත්වයන්ගේ තියෙන සියලුම සුද්ධ ගුණ වැය වෙනවා. උප්පාද වය ධම්මිනෝ... ඒ උත්පාද කරපු සියලු අස්සාද අපේ සියලුම සුද්ධ ගුණ සියල්ල වැය කරනවා.
උප්පජ්ජිත්වා නිරුජ්ඣන්ති..... ඒ මෙතෙක් උත්පාද කල සියලු අස්සාදයෝ නිරුද්ධ වෙලා, උදා නොවී ගෙවිල ගිහිල්ල, විපරිණාමයට පත්වෙලා…. තෙසං... මේ සං වීම.... වූප සම කල විට - වූප සම යනු ඉවත් කල විට - එනම් මේ බැඳීමෙන් නිදහස් වූ විට, සම සුඛයට හෙවත් නිවන් සුඛයට යනවා, කිසිම විෂමතාවයක් නැති.
All beings of all worlds, are forever trying to entertain the eyes, ears, nose, tongue, body, and mind. In this desire to satisfy our six senses we do six types of volitional formations in this endless sansaric journey. Yet we can never fully satisfy these six. They are fruitless, conceited, unproductive acts, that are done in vain. We do not realize that no matter what we do, it is not possible to maintain anything to our satisfaction in the long run. Thus… Anicca vata sankhara — "Alas, we can never maintain to our satisfaction, all such formations!”
Aniccä vatha sankhärä; Uppäda vaya dhamminö… all mind-made pleasures that arise from our ‘abhisankhara’ can never be maintained to our satisfaction, and thus come to pass, eroding our sublime qualities. All pleasures of the mind lead us right into Mara's death trap, eroding the sublime qualities of our hearts…. Uppäda vaya dhamminö… All things that arise, suffer change, and pass away. This is their nature.
Uuppajjitvä nirujjhanti; Te san vüpa samö sukhö…. whatever arises is bound to fade away and thus lead to sorrow. When this “San” or “piling up” is removed or “vüpa sama” or gotten rid of, we can reach the ultimate happiness or “Nibbana”, the Deathless.
අනිච්චා වත සංඛාරා;  උප්පාද වය ධම්මිනෝ
උප්පජ්ජිත්වා නිරුජ්ඣන්ති;  තෙසං වුපසමො සුඛො

Aniccä vatha sankhärä;  Uppäda vaya dhamminö
  Uuppajjitvä nirujjhanti;  Te san vüpa samö sukhö

'ඒතං සන්තං ඒතං පණීතං - යදිදං සබ්බ සංඛාර සමථෝ
සබ්බුපධි පටිනිස්සග්ගෝ - තණ්හක්ඛයෝ විරාගෝ නිරෝධෝ නිබ්බානන්ති.'
එයම ශාන්තය එයම ප්‍රණීතය. සියලු සංඛාරයන්ගේ සමථයක් ඇත්ද, සියලු උපධීන්ගේ පිළිනොගැනීමක් ඇත්ද, තණ්හාවන්ට අක්ඛය වීමක් ඇත්ද, විරාග වීමක් ඇත්ද, සසර පැවැත්ම උදා නොකිරීමක් ඇත්ද, සසර බැම්මෙන් නිදහස් වීමක් ඇත්ද, එයම ශාන්තය, එයම ප්‍රණීතය.
Etan santan etan paneetan, yadidan sabba sankhara samato, sabbupati patinissaggo, tanhakkhayo virago, nirodho Nibbananti
[“It is the only peace, the only happiness: prevent sankhara from arising by eliminating tanha and excess greed, and thus stopping the arising of defilements, which is Nibbana“.]

A story from the Dhammapada that might give inspiration and support, Upasika Sherilli:

The Story of Ayuvaddhanakumara
While residing in a village monastery near Dighalanghika, the Buddha uttered Verse (109) of this book, with reference to Ayuvaddhanakumara.
Once, there were two hermits who fixed together practising religious austerities (tapacaranam) for forty eight years. Later, one of the two left the hermit life and got married. After a son was born, the family visited the old hermit and paid obeisance to him. To the parents the hermit said, "May you live long," but he said nothing to the child. The parents were puzzled and asked the hermit the reason for his silence. The hermit told them that the child would live only seven more days and that he did not know how to prevent his death, but Gotama Buddha might know how to do it.
So the parents took the child to the Buddha; when they paid obeisance to the Buddha, he also said, "May you live long" to the parents only and not to the child. The Buddha also predicted the impending death of the child. To prevent his death, the parents were told to build a pavilion at the entrance to the house, and put the child on a couch in the pavilion. Then some bhikkhus were sent there to recite the parittas [3] for seven days. On the seventh day the Buddha himself came to that pavilion; the devas from all over the universe also came. At that time the ogre Avaruddhaka was at the entrance, waiting for a chance to take the child away. But as more powerful devas arrived the ogre had to step back and make room for them so that he had to stay at a place two yojanas away from the child. That whole night, recitation of parittas continued, thus protecting the child. The next day, the child was taken up from the couch and made to pay obeisance to the Buddha. This time, the Buddha said, "May you live long" to the child. When asked how long the child would live, the Buddha replied that he would live up to one hundred and twenty years. So the child was named Ayuvaddhana.
When the child grew up, he went about the country with a company of five hundred fellow devotees. One day, they came to the Jetavana monastery, and the bhikkhus, recognizing him, asked the Buddha, "For beings, is there any means of gaining longevity?" To this question the Buddha answered, "By respecting and honouring the elders and those who are wise and virtuous, one would gain not only longevity, but also beauty, happiness and strength."
Then the Buddha spoke in verse as follows:
Verse 109: For one who always respects and honours those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength, will increase.
At the end of the discourse, Ayuvaddhana and his five hundred companions attained Sotapatti Fruition.

It's important to understand, that chants are a kind of protection, only (1) if understood, and (2) if one has the conditions or sets the right deed. It makes no sense to seek after a healer in the Sangha, because they are for the most cheaters, but also use the holy life as means for wrong livelihood. So, much better than to seek for the popular ones is the seek for those really worthy for respect and to pay homage to them, try to encourage your child as well. In that far conditions are laid; and the part that can be treated physically should be made by good doctors.
At least do not forget, beings are the owner of their action. So my person will at the end tell a little story: Once dwelled in the near of a small village, there was a wealth-devoted lay woman, who eagerly learned the Dhamma in the good monastery nearby. As the strange foreign Tudong monk spent his time in this monastery she, knowing the Dhamma and Vinaya, was very eager to catch up my person to make high merits, and she used all means to be able to do that. One day, in the morning, my person tried to leave the Village road, having enough: she caught my person in the banana plantation behind her house and begged my person to come and "bless" her son by way of receiving alms, because he was very sick. My person agreed silently to go to the house. As entering the land, the family had prepared the son, about 25 years old, to sit outside and give alms food. After receiving, my person turned to leave, but she was waiting on clearence or something like a blessing.
My person told her, knowing, that it is important to look after one self and to care about to do not grasp hold anything in this world, because all conditioned Dhammas are subject to decay. As she had laid the conditions she gained right there the path. In the evening the monks of the monastery had been invited to chant for the sick. In the early morning funeral was perceivable, and a monk reported later that the son of the devoted laywoman had died.
She herself was absolutely free of burden, and even weeks and the whole Vassa she would have told everybody about her luck and how it happens.
The possibilities in measures of world (e.g. the body, rupa) are more limited as in measures of beyond. Beings are bound to their past actions but have possibilities in the present to form their future world or even the gate to release.
This is the place Upasika aside of generous support of other being should focus most, becoming and decay, and seek for those who can provide and be a real field for merits since not much is gained by putting one's investments into the flood of Samsara.
What ever is born, is subject to decay, what ever has come into being, will end.
(Note: This is a gift of Dhamma, not meant for commercial use or any other gain in the world.)

Sadhu for the generosity to correct the many language and spelling mistakes Nyom @ChrisW . Trust that he is well.


text:
How can Buddha take rebirth as Metteyya?
Gautama Buddha died and had attained final Nirvana. His cleaving to existing objects had ceased. His ignorance was destroyed. He had no upadana or karma left. Yet Buddha said that he will take rebirth as Metteyya.

And the Blessed One replied: "I am not the first Buddha who came upon
  earth, nor shall I be the last. In due time another Buddha will arise
  in the world, a Holy One, a supremely enlightened One, endowed with
  wisdom in conduct, auspicious, knowing the universe, an incomparable
  leader of men, a master of angels and mortals. He will reveal to you
  the same eternal truths which I have taught you. He will preach his
  religion, glorious in its origin, glorious at the climax, and glorious
  at the goal, in the spirit and in the letter. He will proclaim a
  religious life, wholly perfect and pure; such as I now proclaim."
Ananda said: "How shall we know him?" The Blessed One said: "He will
  be known as Metteyya, which means 'he whose name is kindness.'"

In above quote it is clear that Buddha says another Buddha will rise. Is it not the rebirth of Buddha ? (I am not saying rebirth of Gautama but Buddha)
My question is if Nirvana means cessation of birth then how is it possible for Buddha to take rebirth?

He never said that! Buddha Metteya is a different person. There have been many Buddhas in the past and all of them are different persons.
Buddha is a title. Think of it as king of a country. How many kings there have been? Are they all one person?
This is another good example for how easily people misinterpret the suttas. Just because one is able to read the Suttas(either Pali or English) one may not be able to grasp the true meaning without a proper teacher.

I will just update the links.

Updated the answer

ok fine. Now please finally tell me how was the Gautama Buddha able to recall past Buddhas and the future Buddha? Suppose I am able to recall the previous existences of Dheeraj and the future existence of Dheeraj then would you call Dheeraj a title?

Dheeraj  is a name. Dheeraj is not a title even in this life :)

Firstly, "Buddha, the Gospel" is not a canonical text.
Secondly, the Buddha is a like a position, just as a King or a President is a position. Usually there can only be one Sammasambuddha at a time, just as there can only be one King or President at a time in a country.
Thirdly, the Buddha has the omniscience to look into the past and, to some extent, to the future. So, he is able to tell the stories of the Buddhas of old times and foresee the coming of the next Buddha.
For e.g. if your country follows the same political system as the UK where the head of the ruling political party would become the Prime Minister - if you have the same party in power for many decades (just like in Singapore or Malaysia today), then the current Prime Minister would surely know the previous Prime Ministers, and could predict who would become the next Prime Minister (from his party).
Lastly, the Buddha is not reborn anymore after the end of his life, in any way.

I think I understood the problem. I will like to rephrase the question and post it again because editing this question will make it messy.

source: Stack Exchange

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/3.0/

sort: votes


text:
What would an Arahant experience, as a slave in a labor camp?
I like to put things in perspective by using extremes to create high contrast.
Let's imagine a person who has become an enlightened being, let's use the word "arahant". But imagine that they're put in an inescapable, hostile, deadly environment: a slave labor camp.
What would this arahant experience, and how would it achieve those experiences? What would be this arahant's view on reality (reality as in the combination of objective and subjective reality)?
From what I understand: if you master your mind, than you no longer suffer mentally; you might feel pain, sadness, grief or whatever, but you no longer suffer from the experience.
But imagine that this arahant has a child, or a wife, who are taken away to be killed, never to be seen again.
The reason I am asking this is that I just can't imagine that a person wouldn't fill up with hate and anger, disbelieve in any cause and become completely hopeless. How would an arahant hold itself in such a horrible situation? I can't imagine that it is even remotely possible to focus oneself on the teachings of the Buddha. Bad food, bad sleep, laborious days, bad shelter, bad clothing, bad physical health, etc... I couldn't even focus on where to put my next step! Let alone, keeping up righteous mental activity.
EDIT:
For those who are interested, I summarize what I learned from asking this question. I was lost in thought with some imaginary situation (described in this question). Like trying to prepare myself for any situation that might every arise and compare my current state with a state that would be required and trying to get there. For that part I was no longer present with my actual experience. Instead I created a whole lot of (now I see) unnecessary experience from which I mentally suffered. The answer I accepted is the answer that first answered the question on the matter asked, and then guided my attention back to my self. I experience the answer as: first addressed the wandering mind and get its attention, then give an answer that the mind can chew on. Then provide the answer with the 'real' value. That made the chewing of my mind on the subject decrease immediately. I feel more tuned in to the moment of now after reading it. I feel thankful.

I gained more inside from asking this question than I added to the question in the  EDIT section. I think that it is worthy enough as the answer to this question. At least, to me it feels that way. If hope others can find truth in the following.
I became more conscious of the fact that how I feel is a result of my mental activity. And thus in any circumstance I can feel a certain way, independent of the situation. After asking the question it came to me that those feelings are very accurate of reflecting my mental activity.
And that each type of feeling (jealousy, hate, motivation, you name it) is a result of a formula. In the same way that 3+5 yields 8 as the formula of summation.
Quick example of such a formula with respect to feeling motivated: the formula consists of the following parameters:

me (or the role that I play as a human being)
my understanding of the current situation
my imagination of a future possible situation that I (or better: we) gain from (as in win-win) (in balance with nature/life
and my estimation of the effort to get there.

You can imagine that if you would gain an abstract value of 10 (on a scale of 1-10) with an estimation of the required effort of value 1 (same scale). Then it is something you are willing to go for and thus feel motivated. On the other hand, if you estimate that the gain will be an abstract value of 1, and the estimation of effort value 10, then you are less motivated because of effort:gain ratio is much higher. And when you have doubt whether it is possible at all to get at that imagined, more beneficial, situation, you feel uncertainty and doubt. Which doesn't add to the motivation to go for it.
So my state of being is independent of the environment and I simply feel positive/negative depending of the parameters that I get to choose to fill in whatever formula that I get to choose. Of course, I can only choose if I see choices. So knowing which emotions exist, understanding these emotions and formulas to execute to produce them are key here.
Working on something that I am motivated for feels positive. Feeling thankful feels positive.
The formula of thankfulness:

me, or someone else.
a current situation that is beneficial to me (or others)
an imagined, less beneficial, situation of which I think the chance is realistically high that the current situation was like that.

And there you go! When consciousness puts all these things in relation what you get is: the feeling of being thankful for it being this way. The same works the other way around. Imagine a situation which you could appreciate more, with respect to the current situation and the result is that you do not feel thankful. Rather you would feel depreciation.
Wow!! The simplicity of this (I think) is so amazing! Just like the following metaphor:  a charged battery has two poles, but by themselves the are not positive or negative. They only have a polarity when you bring those poles in contact with each other. And then energy is moving between them. The same with consciousness! Consciousness brings stuff together and then energy is moving. And dependent on the direction, it either feels positive of negative. Now add a lightbulb in between the two poles, energy needs to pass the lightbulb, feeling restance, to get there. So anything in between is causing resistance. Everything that stands between you and a future imagined situation from which you (the holistic you, not the ego you) gains from (that standing in between is a mental construct) causes resistance!
Thus an arahant in a slave labor camp can feel positive for sure! Though the environment might make it more or less challenging, but I do see now that it is absolutely possible!!
So when one is unconsciously able to apply all those formulas constantly with the correct (order of) parameters one will feel very positive, energetic, alive and blissful without a doubt!
With this in mind I wanted to put it to the test: EXPERIENCE!
And with 1,5 hour of meditation on my body and these concepts, I could really feel such a strong energetic vibe through my body which relieved pains of stress that I had (cramp around my eye and stomach and sore back). Especially that my back pain had gone away, while I did not change posture, I found so exciting and awesome. I experienced this in 3 separate meditation sessions. To me, this confirms the effectiveness of this focused mental activity. To me, this is truth.

First of all, Arahanths never feel sadness, grief, hate etc. They  don't have wives, but they may have ex-wives.
if the Arahath has psychic powers he might fly away to spare the people from acquiring extremely bad karma or he might stay if he saw it as an unavoidable consequence of a past Karma.
Either way, he will never get upset no matter what happens. He would try to make the people come to their senses, if he sees potential in them to be better humans. Otherwise he'd remain in a meditative state when not attending to the maintenance of the body.

I don't want to blame the victims but I suspect that, naturally, part of what's bad about a concentration camp is fear: fear that keeps you awake at night, fear that makes you labour, and so on.
You mentioned "disbelieve in any cause" and "become completely hopeless" ... and I wonder whether perhaps an Arahant might have already done something like that: i.e. perhaps see what you call "causes" as "mere constructions"; and "hopes" as (for example) symptomatic of craving.
Anyway I think that theory, at least, is fairly clear: defined in the Punna Sutta (SN 35.88).
Note too that an Aharant's life-experience might make for less a culture-shock: perhaps they're used to living with nothing; and to seeing dead bodies.

Thank you for answering. Do you think that the arahant would be able to maintain mental wholesome states and contain equanimity? Don't you think that the slightest chance exists that the arahant would be willing to self destruct? I'm will read the link you provided more fully. I took a quick look and to me it seems pretty apathetic (in opposite to emphatic), but maybe I missing the point.

I think it would be presumptuous of me to speculate about an aharant's vulnerability. I think that monks' training does equip them to maintain their peace of mind in adverse circumstances (see e.g. the experiment with Khachab Rinpoche here, not that I want to compare that either with a concentration camp). I thought the sutta I referenced was relevant because it gives the expected reaction/attitude towards being insulted, hit, beaten, stabbed, and killed.

Being an arahant should not be confused with happiness. The arahant feels physical pain like everyone else. However, he or she has an increased awareness, understanding, and compassion. His awareness would greatly increase his awareness of the suffering of others. His understanding of karma would greatly increase his understanding of the CAUSES of the destructive behavior of Nazis. By understanding karma, it is unreasonable to blame a person for the past circumstances and suffering that causes their present behavior. Part of the increased awareness of the arahant consists of an awareness of the past experiences of another person. Bad people are bad for understandable reasons. By having increased compassion, the arahant would do his or her best to help fellow prisoners. You are mistaken to say, "You might feel pain, sadness, grief or whatever, but you no longer suffer from the experience." The truth is that, by understanding the causes of suffering, a person becomes more objective about it, thereby avoiding UNNECESSARY suffering. In point of fact, by being profoundly aware of the suffering of others, the arahant has an increased sadness. Your understanding of the mental state of the arahant is far off the mark. You claim that an arahant would have "disbelieve in any cause" in a concentration camp. You seem to think that being an arahant consists in believing in some kind of "cause." Buddhism is not a cause, it is a psychology. Similarly, you claim that the arahant would "become completely hopeless." It is not clear to me what kind of hope an arahant would have given that his or her assessment of the situation would be firmly grounded in what would be realistically possible. You seem to think that an arahant would need to "focus oneself on the teachings of the Buddha." This would not be the case. The arahant can see reality for himself or herself. Finally, being an arahant does not consist of maintaining "righteous mental activity." This is a Christian concept that finds no place in the psychology of the arahant. I have practiced mindfulness meditation and have studied Buddhism for more than 50 years. I can say from experience that the psychology of suffering and karma is very difficult to understand. You are far better off practicing mindfulness meditation in order to come to a better understanding of your own mind. Forget about speculating about the nature of arahant.

You claim that an arahant would have "disbelieve in any cause" in a concentration camp That is not what I claim, that disbelieve comes from my imagination when I picture myself in such a camp. I am nowhere near the state of an arahant I would say.

You seem to think that an arahant would need to "focus oneself on the teachings of the Buddha.".. The arahant can see reality for himself or herself.   Yes I see I am making a mistake there. Thanks for pointing it out.

You are far better off practicing mindfulness meditation in order to come to a better understanding of your own mind. Forget about speculating about the nature of arahant. I think this is the most valuable contribution of all content of all answers given here. I'm lost in thought, and not present with my experience. Thanks so much for pointing it out!! I have to remember this more often, I have seem to have forgotten. As I certainly once arrived at a very similar conclusion.

I have edited the question with a summary of how I experienced your answer. Thank you for taking the time to answer it.

"What would an Arahant experience, as a slave in a labor camp?"

He would experience suffering.

"What would be this arahant's view on reality?"

Life is happiness changing into suffering and/or suffering changing into happiness.
Thus, life is unsatisfactory.
Thus, with the cessation of clinging/craving, comes the cessation of suffering.

I marked this answer down because it goes against the suttas. An Arahant has eliminated all craving, and as a result of this cannot experience suffering. He feels painful and pleasurable sensations, but no MENTAL pain. Also the Buddha didn't say life is unstatisfactory, instead he said that there is dukkha due to attachment to the five aggregates (this attachment was due to prior craving)

all_licenses: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/3.0/


text:
Who do we call Buddha?
Gautama Buddha was not the only Buddha. There were many Buddhas in the past and there will be many in the future.
My question is: what characteristic of a person defines Buddha?
My answer is that Buddha is the knowledge of Truth.Anyone who has realized the Truth is the Buddha.Some say Buddha is a title ... just as King is the title. But they forget that King can be stupid i.e position of title King can be occupied by an undeserving candidate. But any person who occupies the title of Buddha must be the one who has realized the Truth.
All Buddhas of the past, present and future tell the same eternal truths again and again... they feel the same compassion and equanimity for all the beings.
My second question is : is the past Buddha an ancestor to the future Buddha? In other words can future Buddha recall the past Buddha and say that that was me in my previous manifestation ?
EDIT: I think my answer to who is Buddha is wrong one. Buddha indeed occupies an office and Brahma appoints the Buddha through a process mentioned in Manual of Buddhism by Hardy Spence.
Any prospective Buddha needs to possess at least following three qualities:
1.Should be a Boddhisat.
2.Should have a wish to become the teacher of the three worlds.
3.Should hold the wish to release sentient beings from the evils of existence.
I quote from p.88 which translates the whole process of electing Buddha by Brahma.

The beings who will in due course become Budhas are called Bodhisat.
  They are numberless ; but the name, in common usage, is almost
  exclusively confined to those who have become avowed candidates for
  the high office. When many ages have elapsed without the appearance of
  a Budha, there arc no beings to supply the continued diminution of the
  numbers in the brahma-lokas. This excites the attention of some
  compassionate brahma, who, when he has discovered the cause and the
  remedy, looks, out to see in what world the Bodhisat exists who will
  next become an aspirant for the Budhaship ; and when he has discovered
  the Bodhisat in question, he inspires him with the resolution that
  enables him to form the wish to become the teacher of the three
  worlds, that he may release sentient beings from the evils of
  existence. The ages that succeed this period are divided into three
  eras; in each of which we have legends of Gotama.
  1. The era of resolution (1). 2. The era of expres-, sion (2). 3. The era of nomination (3).

i guess this may help

and i believe that future buddhas are meant to live a very similar iife to Shakyamuni. not sure how the mahayana etc. fits in with that!

Dona asked this question to the Buddha in the Dona Sutta:

"When asked, 'Are you a deva?' you answer, 'No, brahman, I am not a
  deva.' When asked, 'Are you a gandhabba?' you answer, 'No, brahman, I
  am not a gandhabba.' When asked, 'Are you a yakkha?' you answer, 'No,
  brahman, I am not a yakkha.' When asked, 'Are you a human being?' you
  answer, 'No, brahman, I am not a human being.' Then what sort of being
  are you?"
"Brahman, the fermentations by which — if they were not abandoned — I
  would be a deva: Those are abandoned by me, their root destroyed, made
  like a palmyra stump, deprived of the conditions of development, not
  destined for future arising. The fermentations by which — if they were
  not abandoned — I would be a gandhabba... a yakkha... a human being:
  Those are abandoned by me, their root destroyed, made like a palmyra
  stump, deprived of the conditions of development, not destined for
  future arising.
"Just like a red, blue, or white lotus — born in the water, grown in
  the water, rising up above the water — stands unsmeared by the water,
  in the same way I — born in the world, grown in the world, having
  overcome the world — live unsmeared by the world. Remember me,
  brahman, as 'awakened.'

The Buddha is the one who is awake, whereas the other unenlightened people are "asleep".
The Buddha is not an ancestor to the future Buddhas. He is able to see into future or past through some degree of omniscience, but he is not recalling them.

The way I understand the word Buddha has two different meanings. In conventional sense it refer to the present Buddha Gotama.
In ultimate sense it refer the the quality of the Buddha,Arahant,past and future Buddhas or the Nibbana.
I have similar question raised in DW.
Who is the Buddha in Three refuges?
https://dhammawheel.com/viewtopic.php?f=16&t=21220&hilit=


text:
Paramitha vs Merits
What is the main difference between paramitha (perfection) and merits (pin/kusal)?
Is it the same? Or is a perfection advance? Or are all perfections a merit whereas all merits are not perfections? Which is what?

Nyom Akila,
Actually there is no different at all. One word is merely used in regard of doing (puñña kusala, merits) or in regard of the deeds, while pāramī, perfection, is merely used to object it as the attribute of a person/being, so more often found in parts where there is a seek after the path and more spoken grasping the owner strongly.
It's the deed of merits that form perfection. Either merits nor perfection can be shared like goods but shared be means of letting other take part on deeds, direct or indirect, with it's heart, rejoice in what is conductive for future benefit.
There is merit/perfection needed to gain path and fruits, upanissaya (strong condition cause), but to gain Buddhas ability one needs to gain perfection (more than actually needed for the path and fruits) in all virtures to its highest, so that there are all skills perfect for best possible sharing ones gain in the best way for many in the world, to know all around.
Today are many after becoming a Buddha, yet hardily having the perfection of an "ordinary" disciple, and are not able to perform merits, deeds to gain perfection, that would be enough to even reach the path. That is inasmuch "sad" because we live in a time where the good Dhamma and what counts as skillful and merit, explained by a Buddha, is still avaliable. But this condition (Nissaya) is of cource also a matter of paramis for the individual.
If one has gained perfection needed for the way of Dhamma, latest then one will walk further under leading the holly life.
(Note: This is a gift of Dhamma and not meant for commercial purpose or other wordily gains.)

There are two types of ”päramita” . One is the Srawaka Päramita, and the other is the ”päramita” of the Buddhas. The word,”päramita” comes from “pireema“, or to fulfill.
Specially in Asian countries we give 'Ata-pirikara' (Challenger Material ) with the intention of attaining Nibbana one day. It will come to bear fruit in one of the future existences and not in this very lifetime. This giving will help our “Päramitä” commitment to bear fruit in another lifetime to realize the Noble Eightfold Path. At times it can take many, many lifetimes to fulfil a “Päramitä”. It is really the deeply-ingrained habits of a person that are taken from birth to birth, and become “paramitas”. Such dominant paramitas may manifest as one’s character (“gathi”) in a new birth.
The word “paramita” is reserved for those commitments that target Nibbana. You and I are living in a very special time. It is because an aspect of Dhamma that was hidden for over a thousand years, has come to light within the last ten years, and as a result, the next ten years will see many who will realize nibb
This is different to merits that are the result of a good deed. Merits are ‘Punyabhisankhara’. Sharing the merits actually becomes a “visankhara” or “unwinding the power of previous sankhara“. Unlike Päramitä” one can transfer merits. Transfer of merits is efficient when the giver and the receiver are together and each is aware of the other’s intention. For the people in Asia, it is customary to transfer merits to deceased relatives. Alms giving to the Sangha or similar meritorious deed is done and pattidana is offered to the deceased relative.
One always gain merits with punna kriya, but those merits will be much enhanced if one does those with understanding of the anicca nature (here they become true kusala kriya). When one does a  punna kriya with increasing understanding of true nature, it starts becoming a kusala kamma with more merit. As the level of understanding improves the merits of any such act will be higher too.

General people do some merits for some resultants that they attached.
The Buddhist people do whole merits and develop themselves to take the better merits, that closer more and more, to enlighten nibbāna. The enlightenment is the best merit.
Whole of these merits are called pāramī (full merit, ultimate merit). Pāramī is not just some part of merits. Pāramī is a full course for an enlightenment, only.


text:
Appamāda - What is it? How to practise it? Benefits?
In this video, Ven. Yuttadhammo Bhikkhu says that the whole of the Buddhist teachings could be summarized as Appamāda (heedfulness), at the risk of oversimplification.
In the Mahaparinibbana Sutta (DN16), the Buddha conveyed the last message of his life:

Then the Blessed One addressed the monks, "Now, then, monks, I exhort
  you: All fabrications are subject to decay. Bring about completion by
  being heedful." Those were the Tathagata's last words.

According to the Appamāda Sutta (SN3.17):

"There is one quality, great king, that keeps both kinds of benefit
  secure — benefits in this life & benefits in lives to come."
"But what, lord, is that one quality...?"
"Heedfulness, great king. Just as the footprints of all living
  beings with legs can be encompassed by the footprint of the elephant,
  and the elephant's footprint is declared to be supreme among them in
  terms of its great size; in the same way, heedfulness is the one
  quality that keeps both kinds of benefit secure — benefits in this
  life & benefits in lives to come."

Questions:

What really is Appamāda (heedfulness)?
How does one practise Appamāda (heedfulness)?
What are the benefits of Appamāda (heedfulness)?
Why is this one of the most important concepts in Buddhism, that the Buddha chose this to be his last message?
What is the relationship between Appamāda (heedfulness) and mindfulness? This answer equates the two.

Pamada is a condition of a happily misbehaving child or a drunken person enjoying oneself too much. A type of silly joyful carelessness that assumes no concern or responsibility for results of one's actions. There are many translations of this word - laxity, sloppiness, but the one I find particularly insightful is "indulging".
Appamada then is a sober, grownup, calculated attitude to things. A grownup may relax a little, but never loses sight of what results will the actions bring. Hence the usual translation, heedfulness, or my preferrence -  "sobriety".
One metaphor Buddhism uses a lot is that of intoxication. The three basic intoxicants of desire/obsession, negativity, and confusion/delusion cause the state of pamada, when one acts without proper regard for the consequences.
The practice of Appamada is certainly related to mindfulness, remaining aware and remembering the teaching at all times, but here the emphasis is on karma, or action and its expected result. Not only the physical action of course, but mental activity as well, including upadana, or fueling certain thoughts by giving them attention. We can either indulge in harmful thoughts uncontrollably, further fueling our intoxication, or be deliberate about our thinking, which leads to cessation of suffering. This last application of appamada can't be emphasized enough.
Appamada means always staying in planned, deliberate, results-oriented frame of reference, as opposed to merely acting out one's emotions and impulses. Every time before we think or say or do something, we ask ourselves, what will this achieve?
So that's one aspect, always being deliberate, and the other aspect is not letting oneself get intoxicated. We get intoxicated every time we get aroused by the scent of an external source of joy, or by a particularly inspiring form of negativity. We get excited off balance by the thought of either reward or righteous anger. If we let ourselves get emotionally intoxicated all the time, we practically never spend time being emotionally sober, which makes us mentally weak. Instead, staying sober and collected requires a certain kind of strength and will power. In a way, you always keep your spine straight, your feet on the ground, your eyes open, your mouth shut. That's appamada, sobriety.

The whole of the Buddhist teachings could be summarized as Appamāda (heedfulness), at the risk of oversimplification.

Sounds like oversimplication to me because appamada in itself can sound like it is a dhamma from the concentration faculty. For example, if I instruct a child: "Be careful", the child might reply: "Be careful of what? What exactly do you want me to be watchful of?"
Buddha-Dhamma is always lead by wisdom. Right view is the leader (MN 117). For appamāda to be of benefit, it must be co-joined with wisdom or must manifest from wisdom.

What really is Appamāda (heedfulness)?

Without quoting any suttas, appamada is carefulness, namely, guarding the mind to avoid things that cause suffering or hinder development (bhavana).

How does one practise Appamāda (heedfulness)?

Appamada cannot be practised without wisdom. 1st, one requires a data base of wisdom (right views). 2nd, one is vigilant, watchful or careful (appamada) to not transgress that wisdom data base.
Here, mindfulness (sati) is required. Sati is required to 'bring to mind' whichever of those wisdoms is relevant to whatever situations.
Therefore, without quoting the suttas, I would guess appamada refers to the preventative aspect of sati-sampajjana (mindfulness & situational wisdom) that particularly engages in the 1st (preventative) effort of the noble eightfold path.
For example, there is the sutta about the dancing queen and the man walking with the pot of oil balanced on his head. Here, the man is instructed to practise heedfulness to avoid getting his head chopped-off by an executioner in the event he looks at the dancing queen. This sutta highlights 'appamada' as preventative (even though such prevention will naturally provide a foundation for the 'developmental').

What are the benefits of Appamāda (heedfulness)?

Avoiding suffering (1st & 2nd Right Efforts of the noble path).
Provide a foundation for the 3rd and 4th developmental Right Efforts of the noble path.

Why is this (one of) the most important concepts in Buddhism, that the Buddha chose this to be his last message?

It is a word that easily encapsulates or summarises the teachings, namely, be careful to avoid those things that cause suffering.
In fact, preventative heedfulness (appamada) is all that is really required for the development of samadhi, jhana & vipassana. In other words, the common intentional or positive 'yogic' efforts to focus on the breathing, etc, rarely work because all that is really required is the prevention of hindrances.

What is the relationship between Appamāda (heedfulness) and mindfulness? This answer equates the two.

Mindfulness & appamada are not synonyms. The idea they are equated is wrong &
 sloppy (even though they are close). If they were synonyms, two different words would not exist. For example, I am sure suttas can be found that used both words in the same sentence. As I already explained, mindfulness is required to practise heedfulness.
For example, a mother says to a child: "Be careful". The child asks: "Be careful of what?". The mother replies: "Since it is raining, be careful to not slip when you cross the road". Therefore, when the child is crossing the road, in order to be heedful or careful, the child is always bringing to mind (using mindfulness) the wisdom of the mother: "Mamma said the road is slippery, be careful; Mamma said the road is slippery, be careful".
For heedfulness to manifest like the 'Elephant's Footprint' (as described somewhere in the suttas), many dhammas such as mindfulness, must be included within that Elephant's Footprint.
In short, appamada requires mindfulness & wisdom to make it manifest. There cannot be appamada without mindfulness & wisdom. Mindfulness is cause or subfactor of appamada, just as mindfulness is a cause or subfactor of concentration (samadhi).
In turn, appamada will be a foundation for higher development.
I found a sutta, which supports what I wrote, namely, appamada: (i) prevents the fermentations; (ii) leads to higher development; and (iii) is something different to mindfulness.

And what is heedfulness? There is the case where a monk guards his mind with regard to [mental] fermentations and mental qualities
  accompanied by fermentations. When his mind is guarded with regard to
  fermentations and mental qualities accompanied by fermentations, the
  faculty of conviction goes to the culmination of its development. The
  faculty of persistence... mindfulness... concentration... discernment
  goes to the culmination of its development.
Patitthita Sutta

Nyom Ruben,
There are good answers allready, by Nyom Andre and Dhammadathu.
My person guesses the greatest problem with all this and the reason why the Buddha pointed on it as his last gift, is that it is most serious. We might know all the good ways, yet we waste our time in talking and teaching others, or by endless asking, while we for ourself don't listen (doning the talk) and actually stay pamāda, conscienceless, unprincipled, unscrupulous (touse better and more urging translations), meaning, still causing us and others harm, rather to simply walk the way for benefit for all.
Nothing is solved and won by talking and dreaming.
Being conscienceless means to forget or deny the three Governing prinziples, the Self, the world, the Dhamma: Adhipateyya Sutta: Governing Principles
My person likes to add the story about one of Buddhas
conscienceless disciple here:

The Story of Thera Potthila
While residing at the Jetavana monastery, the Buddha uttered Verse (282) of this book, with reference to Thera Potthila.
Potthila was a senior bhikkhu who knew the Pitaka well and was actually teaching the Dhamma to five hundred bhikkhus. Because he knew the Pitaka, he was also very conceited. The Buddha knew his weakness and wanted him to mend his ways and put him on the right path. So, whenever Potthila came to pay obeisance, the Buddha would address him as 'Useless Potthila'. When Potthila heard these remarks, he pondered over those words of the Buddha and came to realize that the Buddha had made those unkind remarks because he, Potthila, had not made any serious effort to practise meditation and had not achieved any of the Maggas or even any level of mental absorption (jhana).
Thus, without telling anyone Thera Potthila left for a monastery at a place twenty yojanas away from the Jetavana monastery. At that monastery there were thirty bhikkhus. First, he went to the most senior bhikkhu and humbly requested him to be his mentor; but the thera, wishing to humble him, asked him to go to the next senior bhikkhu, who in his turn sent him on to the next. In this way, he was sent from one to the other until he came to a seven year old arahat samanera. The young samanera accepted him as a pupil only after ascertaining that Potthila would obediently follow his instructions. As instructed by the samanera, Thera Potthila kept his mind firmly fixed on the true nature of the body; he was very ardent and vigilant in his meditation (yoga: actually work the path, putting on self under the yoke,not just meditation, the whole path).
The Buddha saw Potthila in his vision and through supernormal power made Potthila feel his presence and encouraged him to be steadfast and ardent.
Then the Buddha spoke in verse as follows:
Verse 282: Indeed, wisdom is born of meditation (yoga: work, doing); without meditation (yoga: actually work) wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.
  At the end of the discourse Potthila attained arahatship.

The Buddha didn't wanted his disciples, his followers, his heritage not to become a theater of actually worthless people - just think on the culter of the Brahmans he opposed, a folk of people who just talk and do not change things for them and the world for a better, and that is why his teachings and talks are actually contain more urging to be heedful than to explain the path, because the Dhamma it self is very simple and understood fast, simplier as our strategies to stay conscienceless.
At least my person leaves a wonderful talk by Bhante Thanissaro behind:

The Practice in a Word, by Thanissaro Bhikkhu (1999; 3pp./8KB)
  Appamadena sampadetha! — such was the dying Buddha's parting instruction, which has often been translated as "Practice diligently!" But a wider reading in the suttas reveals that that crucial word appamada has a far more nuanced and significant meaning. According to the author, the Buddha's real message was, "Don't be complacent. Watch out for danger. Protect the mind's good qualities. Don't let your guard down."

May it lead to conscience and having a sense of urgency!
How to keep urgency upright, practice that it stays on top? The Buddha gave all followers, monastics and lay people one reflection the should do: on death: Here the teachings of a merely unknown serious warrior: Maraṇasati – recollection of death
Urging to conscience is the most compassionate act, at least because the urged often is not happy with it and some would agrue why one uges others. Because he/she knows that forgetting cause end effect or to do not know the effects of deeds lead to much suffering. Many also believe that the Buddha didn't urge unrequested, but he did, and also his monks had often compassion and went to householders and urged them. Here torward the Brahman Tigerprank:

from Dhanañjani Sutta: To Dhanañjani
On arrival, he exchanged courteous greetings with Ven. Sariputta and — after an exchange of friendly greetings & courtesies — sat to one side. As he was sitting there, Ven. Sariputta said to him, "I trust, Dhanañjani, that you are heedful?"
"From where would we get any heedfulness, master? — when parents are to be supported, wife & children are to be supported, slaves & workers are to be supported, friend-&-companion duties are to be done for friends & companions, kinsmen-&-relative duties for kinsmen & relatives, guest duties for guests, departed-ancestor duties for departed ancestors, devata duties for devatas, king duties for the king, and this body also has to be refreshed & nourished."
"What do you think Dhanañjani? There is the case where a certain person, for the sake of his mother & father, does what is unrighteous, does what is discordant. Then, because of his unrighteous, discordant behavior, hell-wardens drag him off to hell. Would he gain anything by saying, 'I did what is unrighteous, what is discordant, for the sake of my mother & father. Don't [throw] me into hell, hell-wardens!' Or would his mother & father gain anything for him by saying, 'He did what is unrighteous, what is discordant, for our sake. Don't [throw] him into hell, hell-wardens!'?"
"No, master Sariputta. Even right while he was wailing, they'd cast him into hell."
"What do you think Dhanañjani? There is the case where a certain person, for the sake of his wife & children ... his slaves & workers ... his friends & companions ... his kinsmen & relatives ... his guests ... his departed ancestors ... the devatas ... the king, does what is unrighteous, does what is discordant. Then, because of his unrighteous, discordant behavior, hell-wardens drag him off to hell. Would he gain anything by saying, 'I did what is unrighteous, what is discordant, for the sake of the king. Don't [throw] me into hell, hell-wardens!' Or would the king gain anything for him by saying, 'He did what is unrighteous, what is discordant, for our sake. Don't [throw] him into hell, hell-wardens!'?"
"No, master Sariputta. Even right while he was wailing, they'd cast him into hell."
"What do you think Dhanañjani? There is the case where a certain person, for the sake of refreshing & nourishing his body, does what is unrighteous, does what is discordant. Then, because of his unrighteous, discordant behavior, hell-wardens drag him off to hell. Would he gain anything by saying, 'I did what is unrighteous, what is discordant, for the sake of refreshing & nourishing my body. Don't [throw] me into hell, hell-wardens!' Or would others gain anything for him by saying, 'He did what is unrighteous, what is discordant, for the sake of refreshing & nourishing his body. Don't [throw] him into hell, hell-wardens!'?"
"No, master Sariputta. Even right while he was wailing, they'd cast him into hell."
"Now, what do you think, Dhanañjani? Which is the better: one who, for the sake of his mother & father, would do what is unrighteous, what is discordant; or one who, for the sake of his mother & father, would do what is righteous, what is concordant?
"Master Sariputta, the one who, for the sake of his mother & father, would do what is unrighteous, what is discordant, is not the better one. The one who, for the sake of his mother & father, would do what is righteous, what is concordant would be the better one there. Righteous behavior, concordant behavior, is better than unrighteous behavior, discordant behavior.[2]
"Dhanañjani, there are other activities — reasonable, righteous — by which one can support one's mother & father, and at the same time both not do evil and practice the practice of merit.
"What do you think, Dhanañjani: Which is the better: one who, for the sake of his wife & children ... his slaves & workers ... his friends & companions ... his kinsmen & relatives ... his guests ... his departed ancestors ... the devatas ... the king ... refreshing & nourishing his body, would do what is unrighteous, what is discordant; or one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is concordant?
"Master Sariputta, the one who, for the sake of refreshing & nourishing his body, would do what is unrighteous, what is discordant, is not the better one. The one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is concordant would be the better one there. Righteous behavior, concordant behavior, is better than unrighteous behavior, discordant behavior.[3]
"Dhanañjani, there are other activities — reasonable, righteous — by which one can refresh & nourish one's body, and at the same time both not do evil and practice the practice of merit."

There is no reason for not and all reason for doing merits, but how far behind knowing that and teach that are you? Doing generous deeds, giving food, clothers, shelter, medicin at proper time? No. Keeping Silas serious? No. Make your duties? No. When teaching or learning, you do it for liberation? No, for gain.
But all that knowlegde, you might be able to cite all texts, what value does it have? Non, because it just like matterial wealth and you can lose it even in an hour, lates with death. You waste another live an at the end your merits, you goodeness are gone and nothing archived and no merits made.
All this learning has only one purpose, to gain enought faith to actually do the talk.
The is a reflection which is usally one of the first when becomming a monk, but good if one is able to reflect it, even if still a housholder, in Sri Lanka it is inkl. in the "House-bible" keep by lay followers usually, not called out of reason "The Book of Protection:

Discourse on the Ten Dhammas (Dasa-dhamma sutta [1])
  Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at the monastery of Anathapindika.
Then the Blessed One addressed the monks, saying: "Monks." — "Venerable Sir," they said by way of reply. The Blessed One then spoke as follows:
"These ten essentials (dhammas) must be reflected upon again and again by one who has gone forth (to live the holy life). What are these ten?

"'I am now changed into a different mode of life (from that of a layman).' This must be reflected upon again and again by one who has gone forth.
"'My life depends on others.' This must be reflected upon again and again by one who has gone forth.
"'I must now behave in a different manner.' This must be reflected upon again and again by one who has gone forth.
"'Does my mind upbraid me regarding the state of my virtue (sila)?' This must be reflected upon again and again by one who has gone forth.
"'Do my discerning fellow-monks having tested me, reproach me regarding the state of my virtue?' This must be reflected upon again and again by one who has gone forth.
"'There will be a parting (some day) from all those who are dear and loving to me. Death brings this separation to me.' This must be reflected upon again and again by one who has gone forth.
"'Of kamma[2] I am constituted. Kamma is my inheritance; kamma is the matrix; kamma is my kinsman; kamma is my refuge. Whatever kamma I perform, be it good or bad, to that I shall be heir.' This must be reflected upon again and again by one who has gone forth.
"'How do I spend my nights and days?' This must be reflected upon again and again by one who has gone forth.
"'Do I take delight in solitude?' This must be reflected upon again and again by one who has gone forth.
"'Have I gained superhuman faculties? Have I gained that higher wisdom so that when I am questioned (on this point) by fellow-monks at the last moment (when death is approaching) I will have no occasion to be depressed and downcast?' This must be reflected upon again and again by one who has gone forth.

"These, monks, are the essentials that should be reflected again and again by one who has gone forth (to live the holy life)."
So spoke the Blessed One. Those monks rejoiced at the words of the Blessed One.

And what is needed to be and stay conscience? Conscience. That is only archived by right View at first place, especialy the 1. Noble Truth and the backwards of all consciencelessness.
And how to put it into action? By being mindfull, remembering and keeping in mind and focus primarily on the frames of reference in all deeds, all times. Knowing the body, knowing the feelings, knowing the mind, knowing the phenomenas, all when arising, being present, decay. One who is mindful, one how practice mindfulness on the four frames of reference is a person that is conscience. Don't think that a person just siting in meditation is conscience. That is not for sure. But a person that does not seek after liberation, after archiving path and fruits, is a person of heedlessness, as well a person who does not know and ask for the way, askes people who have not archived anything aside knowing. Why?

Cunda, it is impossible that one who is himself sunk in the mire[23] should pull out another who is sunk in the mire. But it is possible, Cunda, that one not sunk in the mire himself should pull out another who is sunk in the mire.

"It is not possible, Cunda, that one who is himself not restrained, not disciplined and not quenched [as to his passions],[24] should make others restrained and disciplined, should make them attain to the full quenching [of passions].[25] But it is possible, Cunda, that one who is himself restrained, disciplined and fully quenched [as to his passions] should make others restrained and disciplined, should make them attain to the full quenching [of passions]. Even so, Cunda...
>

from MN8

And that's why you are lost without admirable friends, assosiating with fools or having just words and books. Because there is nobody watching you, taking benefical care and show you you heedless points, urge you to do good and blame you when tending to Mara and unbenefical. So if whe take heedfullness on the point where it starts is looking and assosiating with admirable friends the prerequisite to learn and do the whole path, to awakening. Don't be conscienceless and assosiate with friends in disguise just because they are similar or even more worth than you and your defilment (greed, aversion, notknowing, fear) rejoice with it, or you share the same preference of food and hobby together.
This talk would not find an end and to explain it was all the Buddhas and Noble Ones did since they really knew what they are talking about, so do it, the taught, at least out of gratitude in advanced so that you might say soon: "Awakened. The tasks is done, the heritage of the Buddha fullfilled, nothing further for this world."
Appamadena sampadetha! It's urgend also here! Learning is not even the half, but needs to be put in action and you can do it as well when learning, with mind, speech and body.
My Person spoke much about it ;-) mind it!
A maybe extended or edited answer can be found here  [Q&A]Appamāda - What is it? How to practise it? Benefits? where you also be able to discuss the topic or answer in addition.
(note: this is a gift of Dhamma and not meant for commercial purpose or other wordily gains.)

Definition of Appamāda&Mindfulness
Appamāda is sati, so appamāda is "never forget the object of wholesome consciousness". Appa mean "no". Māda mean "forget" as alike as when someone drunk (pali: mada).
Sāriputta made summary, in kh.paṭi.,Abhidhamma and commentary, of sati's definitions from various sutta that sati has apilāpana-mark (always be aware of object of wholesome consciousness in mind), asammoha-job (never forget the object of wholesome consciousness), ārakkha-appearance (always keep object of wholesome consciousness in mind) and thira saññā-closest cause (strong and stable perception is the closest cause).
To practice
See mahāsatipaṭṭhānasutta-pali, especially dhammānupassanāsatipaṭṭhāna, for more information (dhammānupassanāsatipaṭṭhāna appear in every pabba as samudaya-vaya-dhammānupassī).
Benefits
See mahāsatipaṭṭhānasutta-pali's introduction and summary.
The Last Message
Every sutta is 4 noble truths.  In the last night, everyone around buddha saw buddha's physical suffering (=saṅkhāra=khandha=decayed fabrications). So if they pamāda to hurry meditate, next life's body as alike as buddha's body infront of them, still go on and on (=paṭiccasamuppāda=loop).


text:
Second Noble Truth
I am reading multiple interpretations of the 2nd noble truth. Most of the sources indicate that it is craving, desires, wanting. Some sources talk about wrong understanding of reality and itself, clouded judgement, not understanding the nature of the mind.
Question: If there is a sick child, suffering and in pain, what is the cause there? Child didn't have a chance to have desires and wrong cravings yet, its just an innocent child.
Of course, there is karma, child is sick because of previous karma.
But nowhere I saw the source stating that cause of suffering is karma repaying, especially for a child, just starting new life.
Can someone please refer me to a source explaining that? Mostly we have a very detailed description of the 1st noble truth: life is suffering (sickness, death, old age, the whole life disappointments, departures, not getting what person wants, losing something/someone...etc)
And a jump to cravings/desires explaining that suffering in the 2nd noble truth. But imho it doesn't explain all the suffering, only some. Can someone please clarify. Thank you!

Sickness is not mentioned in the 2nd noble truth. The 2nd noble truth mentions three types of craving, namely, craving for sensual pleasure, craving to be & craving not-to-be as causes of suffering.
The 2nd noble truth explains suffering arises in relation to sickness due to craving not-to-be sick.

Of course, there is karma, child is sick because of previous karma.

Previous karma does not create sickness. Sickness is created by virus, bacteria, etc. For example, a person might get sick because of the negligent kamma of not taking a precaution, such as not wearing a condom when having sex. But the sickness is created by bacteria and not by kamma. For example, modern people who have lots of promiscuous sex do not get sick as often as they used to because of modern medicine. Where as in the past, promiscuous sex resulted in people dying from syphilis, gonorrhea, etc. This shows sickness is not caused by kamma.
A child gets sick because of bacteria or because of the negligent kamma of its parents that results in the child contracting a bacterial infection.

Mostly we have a very detailed description of the 1st noble truth: life is suffering (sickness, death, old age, the whole life
  disappointments, departures, not getting what person wants, losing
  something/someone...etc)

The 1st noble truth does not say life is suffering. The 1st noble truth summarised all suffering as attachment to the five aggregates. Sickness is include here because it is common for people to suffer about sickness. But it is due attachment to sickness that people suffer, namely, craving not to be sick. Sickness itself is not suffering. The Buddha got sick but did not suffer when the physical body was sick.
In Buddhism, there is physical sickness & mental sickness. The 2nd noble truth is about the arising of mental sickness (dukkha). Please read SN 22.1, which states when the body get sick, to not allow the mind to become sick.

So it is, householder. So it is. The body is afflicted, weak & encumbered. For who, looking after this body, would claim even a
  moment of true health, except through sheer foolishness? So you
  should train yourself: 'Even though I may be afflicted in body, my
  mind will be unafflicted.' That is how you should train yourself. SN
  22.1

May be I didnt make myself clear.
I am not talking about cold or a flu here. I am talking about something serious like child cancer, child may die. By child I mean 2-3-4 years old.
Sickness is suffering, child is in pain.

Your post was clear. Whether a pimple or child cancer, it is unrelated to kamma. If a cure was found for cancer, just as a cure has been found for many diseases that previously killed children, this would mean material physical medicine is more powerful than the law of kamma. The sympathy you are attempting to nurture for a child is co-existing with the cruel belief the child deserves to die because of some imaginary kamma the child performed in a past life.

Noble truth of origination of stress is explained also in Tittha Sutta:

"And what is the noble truth of the origination of stress?

  "From ignorance as a requisite condition come fabrications.
  From fabrications as a requisite condition comes consciousness.
  From consciousness as a requisite condition comes name-and-
  form.
  From name-and-form as a requisite condition come the six
  sense media.
  From the six sense media as a requisite condition comes contact.
  From contact as a requisite condition comes feeling.
  From feeling as a requisite condition comes craving.
  From craving as a requisite condition comes clinging/sustenance.
  From clinging/sustenance as a requisite condition comes
  becoming.
  From becoming as a requisite condition comes birth.
From birth as a requisite condition, then old age and death,
  sorrow, lamentation, pain, distress, and despair come into play.
  Such is the origination of this entire mass of stress and suffering.
  "This is called the noble truth of the origination of stress.

Thus birth is the requisite condition comes pain, distress, despair etc...

Regarding the cases like of children they can be explained as diversity in Kamma and result of diversified kammas. From the Nibbedhika Sutta:

"'Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.' Thus it has been said. In reference to what was it said?
  "Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, and intellect.
  "And what is the cause by which kamma comes into play?
  Contact is the cause by which kamma comes into play.
  "And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the world of the devas. This is called the diversity in kamma.
  "And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here and now, that
  which arises later in this lifetime, and that which arises following that. This is called the result of kamma.
  "And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold
  path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is
  the path of practice leading to the cessation of kamma.
  "Now when a disciple of the noble ones discerns kamma in this way, the cause by which kamma comes into play in this way,
  the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, and the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma.

This text states: "Contact is the cause by which kamma comes into play".

Dependent origination states (paṭiccasamuppāda):

And what is dependent co-arising? From ignorance (2nd noble truth) as a requisite condition come formations (kamma, 2nd noble truth). From formations as a requisite condition comes resultant-consciousness (start here to feeling, all is the 1st noble truth). From consciousness as a requisite condition comes nāmarūpaṃ. From nāmarūpaṃ as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving (2nd noble truth). From craving as a requisite condition comes clinging (2nd noble truth). From clinging as a requisite condition comes becoming-cause (kamma, 2nd noble truth). From becoming-cause as a requisite condition comes birth (start here to feeling, all is the 1st noble truth). From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

Avijjā and taṇhā are co-arising. See SN 22.81:

"Well then — knowing in what way, seeing in what way, does one without delay put an end to the effluents? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self. That assumption is a fabrication. Now what is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by that which is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the effluents.

Paticcasamuppāda is loop.
(past:) having kilesa (especially avijja&taṇha) > do kamma (saṅkhāra/kamma-bhava) > (present:) becoming/born (suffering/uppatti-bhava/jāti) > having kilesa  > do kamma > (future:) becoming/born > (infinity loop).

Please see this answer for an in-depth discussion on this topic.
The Ekamsena Sutta and this "Kamma: A Study Guide" article does say that past kamma results in consequences.
However, we understand from the Sivaka Sutta (quoted below), that not everything we feel is due to past kamma. In this answer, you can find that the Buddha himself felt painful sensations due to dysentery but it's not due to his kamma becoming ripe.

[The Buddha:] "There are cases where some feelings arise based on
  bile. You yourself should know how some feelings arise based on bile.
  Even the world is agreed on how some feelings arise based on bile. So
  any brahmans & contemplatives who are of the doctrine & view that
  whatever an individual feels — pleasure, pain,
  neither-pleasure-nor-pain — is entirely caused by what was done before
  — slip past what they themselves know, slip past what is agreed on by
  the world. Therefore I say that those brahmans & contemplatives are
  wrong."
"There are cases where some feelings arise based on phlegm... based on
  internal winds... based on a combination of bodily humors... from the
  change of the seasons... from uneven care of the body... from harsh
  treatment... from the result of kamma. You yourself should know how
  some feelings arise from the result of kamma. Even the world is agreed
  on how some feelings arise from the result of kamma. So any brahmans
  & contemplatives who are of the doctrine & view that whatever an
  individual feels — pleasure, pain, neither pleasure-nor-pain — is
  entirely caused by what was done before — slip past what they
  themselves know, slip past what is agreed on by the world. Therefore I
  say that those brahmans & contemplatives are wrong."

In the next part you ask:

OP: Mostly we have a very detailed description of the 1st noble truth: life is suffering (sickness, death, old age, the whole life
  disappointments, departures, not getting what person wants, losing
  something/someone...etc) And a jump to cravings/desires explaining
  that suffering in the 2nd noble truth. But imho it doesn't explain all
  the suffering, only some.

Life is not suffering. There is suffering. Perhaps you can say that existence is suffering and that would be more accurate, but a detailed study would show that the Buddha taught that "there is suffering" but did not say that it is life that is the suffering or that it is existence that is the suffering. If it were, then you can simply end that suffering by suicide. This also relates to the question of who is suffering and because of whose actions.
Life is sometimes happy and sometimes sad. Both the happy and sad times do not last forever. It's not always sad.
Craving is not the direct cause of suffering. How craving is the cause of suffering, can be understood through dependent origination. Please see here for details.


text:
Is Manual of Buddhism by Hardy Spence ,a good book to study Buddhism?
I have found hard to get stories and teachings of Buddha in the book Manual of Buddhism by Hardy Spence.
Is Manual of Buddhism by Hardy Spence, a good book to study Buddhism?

Are you asking for a list of recommended, free, modern, English-language texts to study Buddhism? Or do you prefer to ask, specifically, about that one book by Hardy Spence? I mean, I don't know that book. It was published in 1853. You previously asked this question. Is that because you're especially interested in 19th century texts, or is it because you're looking for free texts?

I am asking specifically about the book Manual of Buddhism by Hardy Spence. I find this book very interesting and would like to develop my knowledge of Buddhism based on it.

Though I'm not familiar with that book, it's clear that the best books from which to learn about Buddhism in English have all been written within the past 40 years. The Dharma has taken root in the West, and you can learn from Western Buddhist masters fluent in Western culture, which makes their words easier to understand.

OK. Can you name a book which is available on Kindle ?

There are many excellent books available on Kindle. Some are quite inexpensive, by  Thich Nhat Hanh.  I'm not sure how many you can available for free, though there is much free information about all aspects of Buddhism available online, and that includes many excellent talks on YouTube.


text:
Do fully enlightened "persons" still meditate, and why?
Do fully enlightened "persons" still meditate, and why? I get why they keep living, to help sentient beings. But does meditation help in that way?

sorry for that, my mistake

Yes, Buddha did meditate. This is for the pleasant abiding here and now.
From the discussion, What did Buddha do to pass his time? --

Some relevant info:

Then the Blessed One, having emerged from seclusion after the passing of
    three months, addressed the monks: “Monks, if wanderers of other sects
    ask you, ‘By means of what dwelling, friends, did Gotama the
    contemplative mostly dwell during the rains residence?’: You, thus asked,
    should answer them in this way: ‘It was by means of the concentration of
    mindfulness of breathing that the Blessed One mostly dwelled.’ …

This means that right mindfulness functions not only as a factor of the path,
  but also as a pleasant pastime for those who have fully developed the path and
  tasted its ultimate fruit.

This quote is originally from the Icchānaṅgala Sutta  (SN 54:11).

do we know why the buddha meditated?

He is not deliberately meditating like a beginner. Meditation is his natural relaxed state when he is not occupied with anything else.


text:
Why does Buddhism seem to have an anti-thought bias?
Why do Buddhists seem to take such a strong anti-thought bias? All I could find regarding this issue is this blog post:
Thought is Bad? Enlightenment Means Not Thinking?
He provides great examples of this anti-thought bias, and has an attitude that is similar to my own towards it.
This is something that has disturbed me for a while, and is leading me away from Buddhism. Although direct/pure awareness allows freedom from compulsive thought, why should I not choose to conceptualize? Is there no place for abstraction nor ideas? What about language and cultivation of the intellect? Creativity?

Related question; "What does Buddhism say about creativity and spiritual development?".

related:I explain why I prefer discuss Buddhism intellectually but others don't seem to accept my point. Why is that?, How to ask other Buddhists doing analysis, rather than advising me to stop analyzing?

The Buddha himself did not cease having thoughts, although he was fully enlightened. Please see this question for details.
In this answer, there is a quote from the Ayacana Sutta, where it says:

Then, while he (the Buddha) was alone and in seclusion, this line of
  thinking arose in his awareness: "This Dhamma that I have attained
  is deep, hard to see, hard to realize, peaceful, refined, beyond the
  scope of conjecture, subtle, to-be-experienced by the wise. ....."

In the Vitakkasanthana Sutta, we find that unskillful thoughts "imbued with desire, aversion, or delusion" have to be removed.
In the Vina Sutta:

"Monks, in whatever monk or nun there arises desire, passion,
  aversion, delusion, or mental resistance with regard to forms
  cognizable via the eye, he/she should hold the mind in check.
  [Thinking,] 'It's dangerous & dubious, that path, thorny & overgrown,
  a miserable path, a devious path, impenetrable. It's a path followed
  by people of no integrity, not a path followed by people of integrity.
  It's not worthy of you,' he/she should hold the mind in check with
  regard to forms cognizable via the eye.

And the same applies to the other senses.
You can find a similar discussion in the Aparihani Sutta where it talks about removing "evil, unskillful qualities such as greed or distress".
There is a slightly different message in the Sacitta Sutta, but also teaching us to remove unskillful thoughts:

"If, on examination, a monk knows, 'I usually remain covetous, with
  thoughts of ill will, overcome by sloth & drowsiness, restless,
  uncertain, angry, with soiled thoughts, with my body aroused, lazy, or
  unconcentrated,' then he should put forth extra desire, effort,
  diligence, endeavor, relentlessness, mindfulness, & alertness for the
  abandoning of those very same evil, unskillful qualities.

Hence the recommendation here is to remove unskillful thoughts, but not stop thinking altogether.
Of course, if one is meditating and trying to achieve the state of jhana, then in that situation, he has to concentrate his mind and cease thinking. Even this is only for the second jhana and beyond. In the first jhana, there is still directed thought and evaluation. From the Maha-satipatthana Sutta:

"And what is right concentration? There is the case where a monk —
  quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure
  born from withdrawal, accompanied by directed thought & evaluation.
  With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure,
  unification of awareness free from directed thought & evaluation —
  internal assurance.

So, it is inaccurate to say that the Buddha taught to stop thinking altogether (when you're not meditating). He only taught to remove unskillful thoughts.
Constantly ensuring that you don't have unskillful thoughts, is considered a practice of heedfulness (or appamada). Please see this question for details.

The very point of Buddhism is liberation from automatic thinking and achieving agency of thinking. Dukkha, or unhappiness, is a product of attachment to ideas that mismatch reality, causing the inner conflict with its emotional and psychosomatic aftermath.
To this goal, all explanations only go as far as to help one attain mastery over one's thinking and use that to remove the inner conflict -- with behavioral discipline, introspection, and study of theory as supporting practices.
There are plenty of other issues that are half-covered in Buddhism or not covered at all, because they are either secondary, or completely unrelated, to the main objective - liberation from unhappiness through mastery over one's thinking.
Buddhism does not deny reason and thinking - it cautions against being a victim of it. In fact, many schools of Buddhism use very rigorous analytical and logical methods to achieve insight into principles of thinking required for liberation.

Nyom Ethan,
As Upasaka Rubens allready pointed out well, it totally the opposite as mostly taught, especially by secular tending teacher and uninformed lay teacher, but also by monks who like to do a favor and teach for a lifelyhood and that falls under the group Upasaka Savath created: "Art of living" but in a wrong way, since this developing of what the Buddha called "Housholder-Equanimity", often presented as "Emtiness" is very dangerous and possible cuts one of of the path for a long, long time or leads one to conduct a lot of unskillfull things.
There was less the Buddha could not just let it be, but coming across people teaching non-action, he used all his skill and "weapons" because it harm deep and many.
As Upasaka Ruben pointed out in his answer: It's all about entangle thinking and right thinking, the path and any action on it is about.
There are two Gifts my person likes to share to give maybe a good addition to the good answers:

The Thinking Cure, by Thanissaro Bhikkhu (2015; 3pp./6KB) PDF audio
  Bhante Thanissaro explains not only that the way to peace is not archived by stopping thinging but also gives some useful ways to change ways of it for a good. A eveningtalk given on 18. September 2006 at Wat Metta

And from the usefull Book:"Beyond All Directions: Essays on the Buddhist Path":

The Arrows of Thinking-Papañca & the path to end conflict
  When discussing the sources of conflict—inner and outer—the Buddha pointed to a type of thinking he called papañca. This term is often translated as “conceptual proliferation,” but a survey of how it’s discussed in the Pali Canon shows that it has less to do with the amount of thinking and more with the way thinking is framed. This is an extract from daylong course, given in the IMC of the Mid-Peninsula, California, USA on 28. April 2012 which focus on understanding what papañca is, how it happens, when it has its uses, and how the need for it can eventually be overcome.
  A audio file of the full talk is avaliable on audiodhamma.org

The secound category that Upasaka Sawath created, e.g. the Dhamma beyound world, and at its cream real emptiness requires the right time, done practice and nessesary achivements. When we look for example on the vows of Boddhisattva in later traditions, they have been so wise to see the danger and it is a strong misdeed to teach somebody emptiness if not ready for it.
So it's good to listen or readfrom those who actually know the path and to think wisely about it, and

Cutting New Paths in the Mind
  Here the author explains that we mostly think in rut ways and the only protection so, that we do not endanger ourselves constantly and finally stab ourselves in our ways, is to take on new habits of thinking. One means to counteract is Right Effort and this would help us to walk aside of our usual tendencies in objectification.

Many also think that thinking stops when meditating. That is also a missbelieve, only if on high Jhanas such might be the case and will be otherwise always there. And it's not the way to gain inside, to ignore thinking, but here on that level to see how in appears and decays to understand on the source, that thoughts are impermanent, therefore dukkha and without sense. Something that can not be just gained by developing thought to ignore it, but in looking at the right place in the right condition, how it actually is. The skill and the way to come there is to be developed and gone by skillfull thought till the end. And even after the highest gain, you'll be one that thinks: total right and wisely.
Anumodana!
(Note: This is a gift of Dhamma and not meant for any commercial purpose or other wordily gain)

Venerable's Thanissaro Beyond All Directions is mindblowing!

So is it, Nyom Ursula ( @UrsulRosu ) , so is it. And one has all reason to feel much graditude at least in regard of ones past merits, that one had met such and was able to take. Mudita.

What about language and cultivation of the intellect? Creativity?

There is two aspect of Buddhism. The art of living and art of crossing.
When you come to learning Buddhism, intellect, and creativity you should have thoughts. Because it is necessary for living.
When you come to art of crossing (enlightenment) any perception and feeling including thoughts are considered stressful (Dukkha)
When you develop your meditation your are inclined to subtle mental states. Perception, feeling, and thoughts are the hindrance to a higher level of experience.

Conceptualising puts you one remove away from reality. Buddhism is about being in and harmonising with reality, not a private side-show that's going on in your head.
Buddhism is not against thought per se, just thought that increases your sense of separateness from reality.


text:
In regard of what or whom are you loyal?
Ven. Members of the Sangha (of Bhikkhus), Ven. fellows, valued Upasaka and Upasika, dear readers and interesed,
This question is intellectual and theoretical, or literary, but also/merely inviting self-reflection; but of course it can also be answered with words of the Buddha in "should-form" (in the later case, exchange "you" with "a serious follower of the Buddha, a person in general, to find peace", how ever you wish and feel obligated or loyal to).
So, about loyalty,

In regard of what are you able to claim being loyal?
Whom are you loyal to?
How far goes your loyalty?
Where and how does it end?

Also, finally:

What must one be loyal to, to find, to reach the highest aim all Buddha-following seekers are after?
What are you loyal and/or are you not loyal to, so that you have't found final peace already, or you highest desired goal?
What is an Arahat loyal to? Has loyality, then, an end (no more required)?

Maybe you try to give a loyal answer.
Much joy and inside in giving a benefical answer, at least for youself.

Perhaps this question is related to the statement recently posted in this answer, which says that people "generally have actually no respect in regard of the Jewels and put their own developed values above it: do not go for refuge = putting one self under an authority".

It did not originated there, although it was addressed after this answer, if that was one thought of Nyom @ChrisW . Actually like always, the question was made after the though "What could bring the eager knowledge exchanger here to selfreflection, encouraging to practice" like all answers are also motivated, if wishing to know it's origin. As if related: at the heartwood, yes. All questions and answers of my person are related and loyal intented to a single goal and welfare with it.

seems to be an opinion based question only

Generally Buddhist take refuge in Buddha, Dhamma, and Sangha.
In that regard, I would say I support Sangha. Because they protect Dhamma. Which helps to attain Buddhahood. Generally, Sangha means Ariya Sangha. But here I meant any person who can guide me in the right direction.

Nyom Sarath, that means your admirable friend, your teachers, or maybe better aid, those you think that they lead you in the right direction, is that right? Would that at the end, just in that way expressed, not mean that Sarath does the same like everyone? E.g. is loyal to his believes that it leads in the right direction. Maybe that "counter-question" leads to maybe deeper reflection or to a maybe deeper and more secure guiding answer. It has not to be seen as critic but as an invitation. Those are really challencing questions, not quick to answer & good reflexions to counter certain things.

Right direction means Nibbana my ultimate goal. My objective is to realise Nibbana.

Saddhu! (Maybe Sarath likes to add this importand loyality to strive, chanda) That means you are loyal to your intent of liberation and all that looks like that it leads to it. But doesn't that allow the same conter-questions?

Let my person ask different: What is Sarath loyal and not loyal to, that he had not reached his aim already?

self-reflecting...

Atta-manasikara-self-reflecting.

In regard of what are... able to claim being loyal?

Anatta (SN 22.59). Sunnata (SN 35.85). Lokuttara dhamma (SN 20.7).

Whom are... loyal to?

The ignorance-created idea of "who" is properly negated in SN 12.12

How far goes... loyalty?

Anatta. Sunnata. Nibbana. Vimutti

Where and how does it end?

MN 29 & 30 state the holy life has ceto-vimutti (liberation of mind) as its final end (pariyosāna).

Everyone who can give me the whole 6 benefits: 1)own benefit, 2)other benefits, 3)public benefit, 4)this life benefit, 5)next life benefit, and 6)nibbāna benefit.
Everyone mean I try listen everyone.
The whole mean I trust in no separate benefits.
Infinity, until I will parinibbāna.

Sadhu, Nyom Warapol, great to resove "Everyone mean I try listen everyone" and stay open minded, without preoccupation, and nice collection. May my person ask where it comes from, seems to been commentary, right? My person aslo wonders a little about public benefit, (other means beings of all realm, animal, devas... petas...)? Only if all is served best, great. Also mudita that Nyom enjoyes to share Dhamma here and that he is well respected. Great that not Greatings to Bangkok and you Dhamma-friends. Translate as much as possible from commentary and share, best first to the Sangha.

If I ever knew , I forgotten many times before remembering.
I forget and get caught up into the world. I suppose I am loyal to the world but more and more I am loyal to the naked truth of the Dhamma.
On the frontlines of the world is were learning is, right in the defilement! I don't know if I need a monastery. I don't always need to aim for a tranquil state of mind.


text:
What does Buddhism say that the laity should do when someone injuries them?
What does Buddhism say that the laity should do when someone injuries them?
So in Christianity there is "turn the other cheek", which seems easy to do, if not understand.

The phrase originates from the Sermon on the Mount in the New
  Testament. In the Gospel of Matthew, an alternative for "an eye for an
  eye" is given by Jesus: 38 Ye have heard that it hath been said, An
  eye for an eye, and a tooth for a tooth: 39 But I say unto you, That
  ye resist not evil: but whosoever shall smite thee on thy right cheek,
  turn to him the other also.

How should we ordinary beings respond to injury?

It is up to each situation. Some case running away is proper, but some case negotiating is proper, etc.
The theory is "The buddhist people will try to keep 1)own benefit, 2)other benefits, 3)public benefit, 4)this life benefit, 5)next life benefit, and 6)nibbāna benefit. They try to keep whole 6 benefits, no bias."
Methods, to keep benefits, are multiple up to consciousness management ability of each person.

Please see the question on "Can or should a Buddhist defend themselves physically?"
Self-defense is OK. According to Mahaparinibbana Sutta:

"What have you heard, Ananda: do the Vajjis duly protect and guard the
  arahats, so that those who have not come to the realm yet might do so,
  and those who have already come might live there in peace?"
"I have heard, Lord, that they do."
"So long, Ananda, as this is the case, the growth of the Vajjis is to
  be expected, not their decline."

However, we should not bear ill-will or hatred in our minds, even if we're defending ourselves.  From the Kakacupama Sutta:

"Monks, even if bandits were to savagely sever you, limb by limb,
  with a double-handled saw, even then, whoever of you harbors ill will
  at heart would not be upholding my Teaching. Monks, even in such a
  situation you should train yourselves thus: 'Neither shall our minds
  be affected by this, nor for this matter shall we give vent to evil
  words, but we shall remain full of concern and pity, with a mind of
  love, and we shall not give in to hatred. On the contrary, we shall
  live projecting thoughts of universal love to those very persons,
  making them as well as the whole world the object of our thoughts of
  universal love — thoughts that have grown great, exalted and
  measureless. We shall dwell radiating these thoughts which are void of
  hostility and ill will.' It is in this way, monks, that you should
  train yourselves.

If someone insults you and you don't take it in personally, then it "goes back" to that person. Similarly, any kind of ill-will from others should not be taken personally. From the Akkosa Sutta:

"And what do you think: Do you serve them with staple & non-staple
  foods & delicacies?"
"Yes, sometimes I serve them with staple & non-staple foods &
  delicacies."
"And if they don't accept them, to whom do those foods belong?"
"If they don't accept them, Master Gotama, those foods are all mine."
"In the same way, brahman, that with which you have insulted me, who
  is not insulting; that with which you have taunted me, who is not
  taunting; that with which you have berated me, who is not berating:
  that I don't accept from you. It's all yours, brahman. It's all yours.
"Whoever returns insult to one who is insulting, returns taunts to one
  who is taunting, returns a berating to one who is berating, is said to
  be eating together, sharing company, with that person. But I am
  neither eating together nor sharing your company, brahman. It's all
  yours. It's all yours."

The message of Buddha is similar, althought he did not give a direct advice how a lay person should react on harm to lay people but indirect in gaving given absolute valide precepts: not harming and destroing life (incl. ALL living beings, also not for food), not to take what is not given, not to speak what is not true and not to misbehave in fleshes lust and not to take indoxicants, which easy cause such.
As for monks, and people who are intented to liberation, the position is and advice is more direct and clear given, not intended for the world but beyound and most famous is the saw-simily:
{patient endurance} MN 21, MN 28
There will follow a good collection of other sayings in this regard and this clear approach in many good answers.
Other than Jesus appearing and how he wins people, Buddha does not advice at it is heroic to and on the cross in serving and try to help others, he does not advice to dy for others, but for those who desire real benefit and liberation, even to dy for the training in keeping his discipline and told that his monks would rather like to dy then to break the basic and importand precepts.
So there is no evidence of advices for sacrify one self for the world and its purpose, at least to help others in the best possible way one can.
One who seeks for revenge will never be at peace, thats of cource the same message in this regard but martyr in this regard has no place and is not praised by the Buddha and his informed followers, also to act for possible display and transport such. Of course people often preach of how many sacrifies the Buddha did, gave his life, to become a Buddha to push on a certain "feel obligated" botton to win followers, but he himself did not.
Just to try to point out the differnces, not so easy to trace and would require much more explaining to understand.
(Note: This is a gift of Dhamma, not mean for commercial purpose or other wordily gains.)

There are various ways to handle this situation.
These instructions are mainly for monks.
This matter is discussed in detail in the following Sutta.
As a lay person, you can handle the situation like reporting the matter to the police etc.Perhaps you can stop the person with nonviolence manner like self-defense. These are my personal opinion.
http://www.accesstoinsight.org/lib/study/nonviolence.html