text:
What is the difference between concentration and mindfulness practice ?
I am new to buddhism and meditation (I have been practising it for one month now), and despite finishing my fourth book on the matter, I am still very unclear about what a meditation session should look like when practicing either concentration or mindfulness.
From what I understood, each of these practices are clearly differents and even have different pali names (Samatha and Vipassana if I am right ?).
I can already tell that I can't differenciate concentration and mindfulness.
When I focus on my breath, I am naturally distracted by all kind of things which I have to be mindfull of (the way my body feels, the sounds I ear, what I smell from the kitchen, my thoughts and emotions).
And when I try to practice mindfulness, I can't help but focusing on my breath, because it is often the first thing that I can notice in that state, and it is always present.
When I start my meditation I focus on my breath, then if something happens I try to be mindfull of it, and then I focus on my breath again until something else happens, switching maybe every 2 to 10 seconds.
I am wondering why concentration and mindfulness are referred to as disctinct practices in the books I read, as it doesn't make much sense to me. At this point I am afraid that I may be missing something important.

See also related question; "What are the differences between vipassana and mindfulness meditation?".

@Lanka In what aspect is this not an exact duplicate of that?

@ChrisW My question is about the difference between Samatha and Vipassana, not about the difference between vipassana and mindfulness.
But the second answer to the linked question brings a possible answer to this question, so thank you Lanka

@ChrisW. Both questions are very similar in nature, although I think this question is a lot more "meaty". Also it contains a description of OP's meditation practice, which might give another perspective on the question.

From what I understood, each of these practices are clearly different
Calm meditation deals with developing the Jhana factors which are:

Movement of the mind onto the object (vitakka)
Retention of the mind on the object (vicāra)
Joy (pīti)
Happiness (sukha)
One-pointedness (ekaggatā)

The object of calm can be conceptual object or one relating to ultimate realities (rupa, citta, cetasika and nirvana). If it is relating to ultimate realities then insight also develops.
Insight is based on meditation on the ultimate realities. The practice to understand the nature of the realities is through Satipatthana which are:

mindfulness of the body (kāya)
mindfulness of feelings or sensations (vedanā)
mindfulness of mind or consciousness (citta)
mindfulness of dhammās

Here you bring your mind in tune with the universal characteristics which results in wise attention. This helps you understand causality (Four Noble Truths, Dependent Arising, Conditional Relations):

As such, bhikshus, the instructed noble disciple closely and wisely attends to dependent arising itself,
  thus:
Imasmiṁ sati, idaṁ hoti; „When this is, that is;
imass’uppādā, idam uppajjati. with the arising of this, that arises.
Imasmiṁ asati idaṁ na hoti; When this is not, that is not;
imassa nirodhā idaṁ nirujjhati. with the ending of this, that ends.‟
Bhikshus, dependent on pleasant contact, a pleasant feeling arises.
  With the ending of the pleasant contact, the pleasant feeling that arose in dependent on that pleasant
  contact, ceases, is stilled.
Bhikshus, dependent on painful contact, a painful feeling arises.
  With the ending of the painful contact, the painful feeling that arose in dependent on that painful
  contact, ceases, is stilled.
Bhikshus, dependent on neutral contact, a neutral feeling arises.
  With the ending of the neutral contact, the neutral feeling that arose in dependent on that neutral
  contact, ceases, is stilled.

Assutava Sutta 2
Also wise attention is forerunner of cultivating the Noble Eightfold Path which leads to insight. Also it is one of the most essential ingredient in developing insight and insight meditation.

Dawn, bhikshus, is the forerunner, the harbinger of sun-rise.
  Even so, bhikshus, for a monk this is the forerunner, the harbinger of the arising of the noble eightfold
  path, that is, accomplishment in wise attention.
Bhikshus, when a monk is accomplished in this wise attention, it is to be expected that he will
  cultivate the noble eightfold path, develop the noble eightfold path.

Yoniso Manasikāra Sampadā Sutta
Insight  practice can be combined with calmness practice as in Saṅkhitta Dhamma Sutta:

When, bhikshu, this samadhi has been cultivated, well cultivated by you, then you should
  train yourself thus:
"I will dwell exertive, clearly aware, mindful,
  observing [contemplating] ________ the in the _________ [body | feeling | mind | dhamma],
  removing covetousness and displeasure [discontent] in regard to the world."
Thus, bhikshu, you should train yourself.
When, bhikshu, this samadhi has been cultivated, well cultivated by you, then, you, bhikshu,
THE 1ST DHYANA:
should cultivate this samadhi with initial application, with sustained application;
should cultivate this samadhi without initial application, with only sustained application;
THE 2ND DHYANA:
should cultivate this samadhi without initial application, without sustained application;
should cultivate this samadhi with zest;
THE 3RD DHYANA:
should cultivate this samadhi zest-free;
should cultivate this samadhi attended by comfort;
THE 4TH DHYANA:
should cultivate this samadhi attended by equanimity

Both are needed for liberation.

And what, bhikshus, is the path leading to the unconditioned?
Calm and insight [Samatha and vipassana]—this is called the path leading to the unconditioned.

(Mūla) Samatha Vipassanā Sutta
Both calm and insight is needed to get to the final goal. They may not develop at the same space or level at the same time.

(1) “insight preceded by calm” samatha,pubb’angama vipassanā
(2) “calm preceded by insight” vipassana,pubb’angama samatha
(3) “calm coupled with insight” samatha,vipassana,yuga.naddha
(4) “a mind seized by dharma-restlessness” dhamm’uddhacca,viggahita manasa

(Yuga,naddha) Paṭipadā Sutta
Also the development of both gives arise to psychic powers as in

In that case, Vaccha, cultivate two higher teachings: calm and insight. Vaccha, when these two
  teachings—calm and insight—are cultivated further, they bring about a penetration of the many elements
  (dhātu).
...

Mahā Vaccha,gotta Sutta
When one develops without the other then the following advice is given in finding a suitable teacher / technique:

(1) A meditator who is able to attain only calm should consult an insight-attainer.
(2) A meditator who is able to attain only insight should consult a calm-attainer.
(3) A meditator who is unable to attain both should consult one skilled in both.
(4) A meditator who is able to attain both should work for awakening.

(Samatha Vipassanā) Samādhi Sutta 3
When I focus on my breath, I am naturally distracted by all kind of things
To get over distraction you have to practice

Movement of the mind onto the object (vitakka)
Retention of the mind on the object (vicāra)

More effort and energy you put into it lesser distraction you will get from external distraction going forward.
Being mightful about the breath should be inline with the techniques in Anapanasati Sutta to get the benefits.
Also if your mind gets distracted then you have to:

know where you mind wanders away
each new object or through has a sensation of pleasantness, unpleasantness or neutral sensation associated with it. Get to know this sensation and wait for it to subside otherwise this itself and memories it trigger means the distractions will continue.
Bring back to the object of meditation

And when I try to practice mindfulness, I can't help but focusing on my breath
Mindfulness of the breath is also insight and Satipatthana meditation.

First Tetrad: Contemplation of the Body (kāya)

Discerning the in and out breathing
Discerning long or short breaths
Experiencing the whole body (sabbakāaya)
Calming bodily formations

Second Tetrad: Contemplation of the Feeling (vedanā)

Being sensitive to rapture (pīti)
Being sensitive to pleasure (sukha)
Being sensitive to mental fabrication (citta-saṃskāra)
Calming mental fabrication

Third Tetrad: Contemplation of the Mind (citta)

Being sensitive to the mind
Satisfying the mind
Steadying the mind
Releasing the mind

Fourth Tetrad: Contemplation of the Mental Objects (dhammā)

Dwelling on impermanence
Dwelling on dispassion
Dwelling on cessation
Dwelling on relinquishment

Source: Anapanasati Sutta
But having said this ...

Movement of the mind onto the object (vitakka)
Retention of the mind on the object (vicāra)

... will help you keep your focus on a chosen object, may it be the breath or one of the Satipatthana.
I am wondering why concentration and mindfulness are referred to as distinct practices
The techniques are different but should be practiced together as highlighted above.
Also see: Samatha and Vipassanā by Piya Tan.

Mindfulness is the cause for concentration. The suttas say:

Of those, right view is the forerunner. And how is right view the
forerunner? In one of right view, right resolve comes into being. In
one of right resolve, right speech comes into being. In one of right
speech, right action... In one of right action, right livelihood... In
one of right livelihood, right effort... In one of right effort, right
mindfulness... In one of right mindfulness, right concentration comes into being... In
one of right concentration, right knowledge... In one of right
knowledge, right release comes into being.
MN 117

Mindfulness means to bring to mind & maintain in the mind the Teachings. The suttas say:

One is mindful to abandon wrong view & to enter & remain in right
view: This is one's right mindfulness.
MN 117
Dwelling thus withdrawn, one recollects that Dhamma and thinks it
over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects
that Dhamma and thinks it over, on that occasion the enlightenment
factor of mindfulness is aroused by the bhikkhu; on that occasion the
bhikkhu develops the enlightenment factor of mindfulness; on that
occasion the enlightenment factor of mindfulness comes to fulfilment
by development in the bhikkhu.
SN 46.3

Concentration or samadhi means 'collectedness' or the 'gathering' of the mind's spiritual faculties, as follows:

The Blessed One said: "Now what, monks, is noble right concentration
with its supports & requisite conditions? Any singleness of mind
equipped with these seven factors — right view, right resolve, right
speech, right action, right livelihood, right effort & right
mindfulness — is called noble right concentration with its supports &
requisite conditions.
MN 117

In summary, mindfulness called 'The Gatekeeper' (such as in SN 35.245) acts to keep the mind free from unwholesome states. As mindfulness maintains this clarity, due to increasing purity, the mind's clarity gathers energy into a stability & focus of this clarity, which samadhi/concentration.
The term 'vipassana' means 'direct/clear seeing' and is a direct result of concentration rather than a direct result of mindfulness. Mindfulness is the cause of concentration and concentration is the cause of vipassana. Thus the suttas say:

In one of right mindfulness, right concentration comes into being... In
one of right concentration, right knowledge comes into being... In one of right
knowledge, right release comes into being.
MN 117

Thus this Noble Eightfold Path comes to fulfilment in him by development. When he develops this Noble Eightfold Path... these two things — serenity (samatha) and insight (vipassana) — occur in him yoked evenly together.
MN 149

@Suminda's answer is quite thorough, so I'll just give some few extra pointers.
"I am new to buddhism and meditation (I have been practising it for one month now), and despite finishing my fourth book on the matter, I am still very unclear about what a meditation session should look like when practicing either concentration or mindfulness."
One popular way to start your meditation practice is to follow the instructions found in the Ānāpānasati sutta. One thing one can do is dedicate meditation sessions to the first practices described, just to start. For example:

“Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body of breath’; he trains thus: ‘I shall breathe out experiencing the whole body of breath.’ He trains thus: ‘I shall breathe in tranquillising the bodily formation’; he trains thus: ‘I shall breathe out tranquillising the bodily formation.’

Alternatively, one can dedicate meditation sessions to, say, the observation of body and feeling as described in the Satipaṭṭhāna sutta.
These practices, as it turns out, help with the weakening of the five hindrances (restlessness, sloth/torpor, sensual desire, aversion and doubt). These hindrances are critical obstacles to overcome. So weakening them should probably be the focus of the practice until one is able to be free from them for some reasonable period of time.
So, at this point, all the effort should go into understanding and suppressing the five hindrances. Part of this practice is done in the day to day, part by the practices above, and part by developing concentration (which is also helped by the mindfulness meditation).
Much of the practice of meditation at this stage is popularly taught as simply calming and "letting go", but they benefit significantly from the "mindfulness" practices.
"From what I understood, each of these practices are clearly differents and even have different pali names (Samatha and Vipassana if I am right ?)."
Some traditions and teachers draw a clear distinction between them. Some ignore "concentration" altogether (likely as a shortcut, but sacrificing one branch of the eightfold path; this is a polemical subject), and others teach concentration in a very deep and "absorbed" way and do "vipassana" once they emerge from absorption.
A lot of these interpretations come from the exegetical texts, in particular, from the classic book Visuddhimagga -- "Path of Purification".
The suttas, however, allow for other readings. For example, in many discourses, right mindfulness is said to precede right concentration:

[...] In a person of right mindfulness, right concentration [comes into being].
-- AN 10.103

Also, there are some interesting parallels between the jhanas (meditation states that correspond to the "right concentration" of the eightfold path) and the Satipaṭṭhāna ("mindfulness"). So, it's possible to read the suttas and understand these practices going hand in hand and deeper, together.
For example, we know that being free from the five hindrances are pre-requisite to the entering the first jhana. Moreover, being secluded from the hindrances creates conditions for some special experiences of happiness and rapture, which are jhana factors.
Now, if we look at the second part of Ānāpānasati, we see that the meditation objects are these experiences of rapture and happiness and it's about further tranquilizing certain activities (possibly vicara/vitaka, to attain second jhana):

“He trains thus: ‘I shall breathe in experiencing rapture’; he trains thus: ‘I shall breathe out experiencing rapture.’ He trains thus: ‘I shall breathe in experiencing pleasure’; he trains thus: ‘I shall breathe out experiencing pleasure.’ He trains thus: ‘I shall breathe in experiencing the mental formation’; he trains thus: ‘I shall breathe out experiencing the mental formation. ’ He trains thus: ‘I shall breathe in tranquillising the mental formation’; he trains thus: ‘I shall breathe out tranquillising the mental formation.’

So, likely this part of the practice is better performed once the meditator is free from hindrances and can get to a certain tender and gentle state where these factors are present.
Moreover, these factors themselves contribute to the unification ("concentration") of mind. They also "retroactively" make the five hindrances weaker in our lives.

I am wondering why concentration and mindfulness are referred to as disctinct practices in the books I read, as it doesn't make much sense to me. At this point I am afraid that I may be missing something important.

As I understand it, this stems from how certain traditions came to understand and do these practices.

With all due consideration,
Taking into account the original Pali terminology, mindfulness [sati] and concentration [samadhi] are best explained within the teaching of the perfectly enlightened one with regard to the seven enlightenment qualities and the noble eightfold path.

Firstly, mindfulness as a quality of true enlightenment [satisambojjhanga] and concentration as a quality of true enlightenment [samadhisambojjhanga] are to be made to arise and to be developed to fulfilment, just as instructed for all seven qualities. So in a sense a difference can be said to exist between the way in which each quality manifests itself, although their essence is always the same, namely true enlightenment.

Secondly, right mindfulness [sammasati, having the same doctrinal meaning as the concept of vipassana] and right concentration [sammasamadhi, sometimes refered to as samatha] are the 7th and the 8th steps of the noble eightfold path, or the path that progresses towards the eradication of suffering. Right mindfulness is actually the brief exposition of the development of mindfulness [satipatthana] while right concentration explains the four steps of attainment [jhana] for the eradication of suffering. In no case can they be defined or understood as different methods or ways of practice. They can be said to differ only as being different steps of the only correct method for attaining perfect freedom of mind.

In other words, mindfulness and concentration are not separate or different meditation techniques. On the contrary, they are both qualities of true enlightenment and developing sati is the progressive process, while attaining samadhi is the progressive result and confirmation of the one and true path that leads away from mental misery and anguish, towards mental purity and emancipation.
Using a simile for the question, one might ask if walking on a path towards a destination (right mindfulness, sammasati) and arriving at milestones along the way until the destination is reached (right concentration, sammasamadhi) can occur separately. The answer is definitely no, one can not occur without the other, especially when they are understood correctly.
Respectfully


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How to propery pay back goodness and develop gratitude?
Today morning, while browsing certain virtual Dhamma-places, the thought came into my persons mind: "Indeed, there are seldom people who give without out expecting anything, food (for good thoughts), clothes (accounts), shelter (space), and medicin (assistanes to exist further) for long life and comfortable existence, shelter and help for the Dhamma and long time welfare for many. What if I ask about the secound kind of seldom people in this world, to bring this also into attention?" Now having taken time for following that thought, my person likes to ask:
What would be the proper way to pay back goodness done to one?
What kind of ways are there, to do so?
What are the stages of being grateful, in accordiance to right view and ones personal circumstances?
...when we make use of facilities, time, sacrifies... of others.

Has done much
"These three persons have done much to a person. Which three? The person gone to whom this person takes refuge in the Enlightenment, in the Teaching and the Community of bhikkhus.
"The person gone to whom this person knows as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness.
"Again, the person gone to whom, this person destroys desires, releases the mind and released through wisdom, here and now abides having realized. These three persons have done much to this person.
"It is not possible that these three persons could be thoroughly repaid with gratitude, by this person revering him, attending on him, clasping hands towards him and honouring him with robes, morsel food, dwellings and medicinal requisites."

May you like to let remembering words of Dhamma but also you most inner heart try to give an good answer.
(Note: This question is a gift of Dhamma and not meant for commercial purposes or other wordily gains)

I think that a typically Buddhist recommendation is that you try to be "easy to support". For example if someone tries to do you a kindness (for example, by offering you food), then you're "easy to support" if you accept what's offered without making further, difficult demands.
Another example of being "easy to support" might mean being inoffensive and harmless (although arguably everyone should try to be so anyway, not only when repaying a kindness).
That said, I'm not sure that I agree with the premise of the question (that you should "pay back" goodness). I thought that kindness isn't necessarily supposed to be transactional: for example, monks don't sell Dharma. So when lay people support monks, and monks support lay people, I'm not sure this ought to be viewed as "paying back".
A fairly widespread (not necessarily only Buddhist) alternative to "paying back" is called paying forward. That means, if someone is kind to you, then you "return" that favour by being kind to someone else!
"Paying forward" is a famous concept, at least on the internet: it's mentioned in one of this site's help topics, for example:

Pay it forward
Saying “thanks” is appreciated, but it doesn’t answer the question. Instead, vote up the answers that helped you the most! If these answers were helpful to you, please consider saying thank you in a more constructive way – by contributing your own answers to questions your peers have asked here.

As an idea it's perhaps not incompatible with Buddhist ideals.

Sadhu for some parts, especially at the beginning. Starting with the sentenses of doubt, maybe consider in trust "nothing is for free" althought it is often different introduced, of course a subtile seller advertising. Appreciating is a good deed and of course gives back, nurishes good, if based on right judgement, if not, it starves it nd is even unskilful. So it is very needed to give here info of who appreciated because amout is mostly misleading, since not so wise will be always more. Thanks, how ever, can be simply of personal preverances and is a good pay back in every sphere.

To give an additional hint in regard of free: the matter that somebody might be really able to give his own without any demand (eg. an Arahat for example), here the Dhamma, mentioned, does not mean for the receiver to accumulate depts in receiving it or making use of it. So also goid here to divide the single acts individual, not forming a illusional "objectivenes" around it. Receiving a gift from a person tend to Nibbana, by heart, will cause to be pulled into its direction unavidable.

I will start with talking about giving and then address your question about receiving.
In the Tibetan tradition, they have Jinpa or giving of which there are considered to be four kinds: 1

DAK KI DUN CHIR or Giving for your own benefit.
Giving to inanimate objects,
  temple, etc. No recipient benefits. It is of benefit only to get
  results in the desire realm (samsara). Two types of people do
  this: those who aren't free from desire for the desire realm or
  those in deep meditation free of the desire realm.
SHEN DUN CHIR or Giving for the benefit of others.
No benefit to the giver;  other for benefit doing it only to help
  others and not themselves. Aryas do this, when those who have seen
  selflessness give to ordinary people. Don't wish for a result in the
  desire realm
NYI KAY DUN CHIR or Benefit both self and other by giving.
Giver wants result of desire realm and the recipient
  receives desire realm giving.
NYIKAY MIN CHIR or Neither benefit by giving.
A Buddha giving to another
  Buddha to honor them.

These four are ordered (generally there are exceptions) from "worst" to "best" where 4 is the most powerful kind of giving. At first glance, this seems paradoxical. How can neither benefiting from giving be the best?
Let's use this site as an example to clarify point 4 : We can imagine a world where two Buddhas are on this site pretending to be mortals and spreading the Dharma, one asks a question knowing the answer and the other answers. While doing this giving (In this case they would also be giving to the readers of this site) they are aware of the emptiness of the gift, the emptiness of the giver, and the emptiness of the receiver. In the lecture, it is described as kind of like a game for them. They give such wondrous gifts to each other even though neither really needs the gifts. They give without attachment or expectation of reward. So no matter the result, downvotes, upvotes, being a featured question on the site, having the question deleted by moderators, they would not be swayed in one way or another.
As for receiving the lecture speaks about expressing gratitude and accepting the giving. It also speaks that if accepting the gift with the idea of emptiness of the gift in mind it helps both you and the giver.

There are several bodhisattva vows that go along with receiving gifts;
for example: 2

selfishly not accepting invitations due to pride, the wish to hurt other’s feelings or anger or laziness
not accepting others’ gift out of jealousy, anger etc or simply to hurt others

There is also #39 which speaks of repaying kindnesses done to one. Like taking care of your parents in old age. In fact, someone who has taken this vow would break it if they did not help someone who had helped them if it was in their power to do so... there are certain exceptions.
Those who have not taken such a vow might be fine with just accepting a gift and being grateful.
Another quick point to hit on is that it is possible to be grateful and resentful at the same time. like for instance if someone gives you a book you want, but they did not give you the special edition with the bonus commentary. You might be grateful for the book but ask yourself "Why did they not get me the special edition it was only 50 cents more" This type of thought when receiving, comparing your gift with others, wanting a better gift, etc. is a hinderance at least, and greatly harmful at most. It stems from a root of desire and not a root of gratitude.

Footnotes (sources):

ACI course 5 class 10 NOTES or AUDIO LECTURE
THE BODHISATTVA VOWS

What are your own good reflected thoughts, given not clinging on ideas of emptiness hellyale? What does conscious saw if listening to the heart carefully?

@SamanaJohann sorry I am not sure what you are asking/mean with that comment

Exactly what was asked, not more not less, Hellyale. What does conscious say if listening to the heart carefully? (Saw that the was a typ mistake)

source: Stack Exchange

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

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Did the Buddha teach Engaged Buddhism?
Did the Buddha teach some measure of "Engaged Buddhism", to maybe more of a lay person audience?
Did the Buddha ever teach "Engaged Buddhism" to the Bhikkhus?
What Buddhist scriptures support Engaged Buddhist teachings?
Is it proper for a Bhikkhu  to be political in anyway in the world or in the monastery?
NOTE: Engaged Buddhism generally refers to people who actively engage in the world in order to transform it with positive Buddhist ideas &  practices.

See also Did the Buddha try to effect social change?

H.H. the Dalai Lama might perhaps be viewed as having been at least somewhat political ... and maybe likewise with some Vietnamese monks, and so on ... but I think that, in this question, you're asking specifically for references to the Pali canon.

I was going to ask about H.H. Dalai Lama but I couldn't articulate. Yes in the Pali Canon or sutra , than you:)

@UUU. That's some good and relevant questions. Could you also add a short description of the term "Engaged Buddhism"?

Great question, I asked it?  Darn you California and your legalization of ...certain plants.

UUU (btw. good to use simply given and more comfortable to use such names, it gives the questioner and answerer more seriousity, who would sacrify normaly to a UUU and have not certain discomfort with it?) and who ever also seriously interested, here in short but selfexpanding if going deeper, answers to the single questions:
Did the Buddha teach some measure of "Engaged Buddhism", to maybe more of a lay person audience?
In regard of being a perfect disciple, he praised people who teach and also act according the Dhamma most. But one is also fine in just carrying about himself, since the Buddha knew that circumstances and possibilities of being are different and had no illusion of creating a "good" and peaceful Samsara.

Sikkha Sutta: Trainings
This sutta is one of a series explaining AN 4.95, which rates individuals of four types. The lowest is the one who doesn't practice for his own benefit or for the benefit of others. Higher than this is the person who doesn't practice for his own benefit, but does practice for the benefit of others. Higher still is the person who practices for his own benefit, but not for the benefit of others. Highest of all is the person who practices both for his own benefit and for the benefit of others. Thus, as explained in this sutta, it is best if you not only follow the precepts but can also get others to follow them as well.

In regard to a layman's relations he gave advice to be secure in all directions: Sigala- sutta, The Layperson's Code of Discipline
In regard of community duties and engagements, he set out rules only for the Sangha of Monks and mostly very voluntary to take on. Most is a matter of duties in relation between teacher and disciples: Cv 8: Vatta Khandaka — Collection of Duties but even in teaching Dhamma by monks the prefix "I a monk wishes..." is always present, so it was of most interest for him, that people strive for their own liberation also for monks. Yet not to speak of his non-encouragement in getting additional burdened for laypeople how have already enought duties out of their dependency and dealing in society by themselves.
Did the Buddha ever teach "Engaged Buddhism" to the Bhikkhus?
No at all, not in the way it is generally understood.  A Bhikkhu is not asked to help in any way with outwardly things but more over, out of good reason, limited and "discouraged" to help in usually wordily ways, since it would make the path for liberation invisible for many in that way.
Making a living provide a favor for supporter in giving wordily help and assistance like sadly many popular monks do, the Buddha called "animal art" and such is a heavy offence and corruption. How ever, in some cases Bhikkhus are allowed to give also help in frame of food, cloth, shelter and medicine if having or ask for such, but that is restricted to people like father and mother or people near the Sangha and training. (See also under politic and taking side below.)
Even in regard of being engaged in helping by teaching the Dhamma, there are cases where the Buddha called those who have not gained something lasting for themselves, called Bikkhus "worthless monk" to provoke to do the real desk fist: The Story of Thera Potthila
He encouraged sometimes disciples of him, who have reached at minimum Streamwinning, e.g. Noble Ones, to teach the Dhamma for release of engagement, liberation, if willing and able. A encouragement given to his disciples who have all already gained path and fruits or even liberation, which is often "misused" by so called "Dammaduta"-monks, monks who teach or even missionaries engaged in improper ways putting often Vinaya on the second place for doing so.
He also mentioned that it is good to approach and rebuke sectarians from time to time, like the householder Anathapindika once did and of course always praised the gift of Dhamma.
Not and nowhere it will ever accrue as a duty to "rescue" others, at least because it's not possible. Those with less dust in the eyes how ever, have all possibilities to follow and receive support.
What Buddhist scriptures support Engaged Buddhist teachings?
Some, or better most, take certain rebirth stories as indirect encouragement, but the Buddha did not teach to follow his non-perfect history but provided the best way for one self and all others with the engagement in the Noble Eightfold path.
All scripts supporting such are later and defiled developments of those not seeing benefit of ending engagement in a wheel of causing suffering for one self and all others.
Is it proper for a Bhikkhu to be political in anyway in the world or in the monastery?
Not at all. It's either corruption, meaning that one maintains his livelihood and supporters with such and taking side, a heavy offence: Saṅghādisesa 13, or it is simlpy strong wrong view of a Bhikkhu, not understanding the aim and purpose of the holly life. Everybody is goid advised a avoid political involved monks and those monks taking on side, which ever side it might be. Such a person, a person with wrong view, is no admirable friend or teacher for a good and also not a place for having much benefit of ones gifts.
Did the Buddha teach Engaged Buddhism?
Yes, he likes you to be full engaged in the best you can do for you self and all other being, in accessing and walking the Noble Eightful Path with your actions in mind, speech and bodily deeds and he does not like you to just talk about it and think how it would be but to put it into action as your whole life's purpose if ever possible and willing to do something beneficial for your self and all others.
Having abounded engagement but fully being engaged in his path, you become a real hero and not another fool not seeing the arrow placed in the own heart.
If having additional question, feel being given to ask also here, since it allows more independence of engagement in the world and its aims.

Since this a good lesson for those with eyes and the strong impermanence of comments, Atma likes to add a short discussion from another good and proper answer in words.

Maybe worthy to add the "duties" of engagement of them: The ascetics and brahmans thus ministered to as the Zenith by a householder show their compassion towards him in six ways: (i) they restrain him from evil, (ii) they persuade him to do good, (iii) they love him with a kind heart, (iv) they make him hear what he has not heard, (v) they clarify what he has already heard, (vi) they point out the path to a heavenly state. http://zugangzureinsicht.org/html/tipitaka/dn/dn.31.0.nara_en.html if liking to add
  – Samana Johann 2 hours ago
You have read this teaching incorrectly. The teachings states: "thus ministered to as the Zenith by a householder ". In other words, the householder first shows faith in the monk. I have no faith in you, for example, therefore it is sinful & a transgression of you to try to teach me. Regards
  – Dhammadhatu 2 hours ago
Not sinful & transgressing Dhammaduta and good that you understood the teaching rightly, but called dukkhata and so not encouraged by the Buddha for his disciples to engage and of course it bears the danger of making disrespect in regard of the three juwels usual. So it seems two worlds, that of right and wrong view do not easy come together if not making sacrify at first place in faith. And as told, it's for the sake of those able to be healed that those who are lost also receive Dhamma. May it be an emergency hint.
  – Samana Johann 14 mins ago
It's all a good sample for many think about "engaged Buddhism" here, so Atma hopes you can provide enough generosity to do not delete the more subtil teachings for low wordily sake as Dhammadhatu usually does, calling it "emptiness. Mudita in advanced.
  – Samana Johann 9 mins ago
"Monks, even a monk who has long penetrated the Dhamma in this Doctrine and Discipline would do well to refute the wanderers of other persuasions with the Dhamma periodically in just the way Anathapindika the householder has done." Ditthi Sutta: Views Some sad "good that the teacher(s) are gone, now we can do as we like", some others simply knew that they had receiced a lot of goodness and walked without correcting the lost on in the foodsteps of gratitude.
  – Samana Johann 4 mins ago

At the end, as a person who actually gave up all wealth, pleasure and gain to sacrifice all gifts to engage for the welfare of the "poor", meaning not only talk around, likes to share a usual proof of the Buddha before he gave leave to monks desiring getting dhammically engaged, usually not expected to live further for a long: Punna Sutta: An Punna (Puñña, one having merits)
So when you are really already in the position of Punna, and really able to bear all this and able to live exclusively on the goodness of others without calling for rights and demanding this or that: Go on and sacrifice that what you have righteously made to your own and share the accumulations you have gained being really your on and gifts. Be a great field of merits in this world so empty of possibilities for many.
Anumodana!
You may find a maybe extended version as well as given space for discussion and further question, dedicated for the Sangha and their follower her. Fell given with strings only pulling torward Nibbana:
[Q&A] Did the Buddha teach Engaged Buddhism?
(Note: This is a gift of Dhamma and not meant for commercial purposes or other wordily gains.
There might be parts that have been edited by others. The fact of not reconstructing it does not mean to approve such by the author if not mentioned in a visible way. Sadhu for editing spellings and layout, Nyom Chris.)

Emptiness, hmm? Change things like ever you wish, but remember that deeds have effects, regardless if one over-estimate his judgements and engages for a good or bad @Dhammadhatu .

What a coincidence! I overestimate stuff all the time! Congratulations!

The Buddha never refused to teach, in the Pali Canon, if asked. But he didn't see issues and run to people offering his advice, of himself. I think engaged Buddhism is engaged to a sensible level. 'I have all the solutions' is something easy to think and one can debate away with someone else thinking the same for as long as one likes, but this method doesn't bring unity. "What works for the individual works for the state" as Confucius and others say, working on our own selves is also a valid approach to imroving society.

I doubt Engaged Buddhism (i.e., political & social activism) falls within the sphere of the Buddha's teachings because the Buddha taught his Dhamma is only taught to those with faith who have requested to be taught, as follows:

This is the best of gifts: the gift of Dhamma. And this is the best of friendly speech: to teach again and again Dhamma to those who wish for it and who listen attentively. AN 9.5

Again, this principle is found in DN 31, which states the monk teaches the lay person only after the lay person has shown faith:

In five ways, young householder, should a householder minister to ascetics and brahmans as the Zenith: (i) by lovable deeds, (ii) by lovable words, (iii) by lovable thoughts, (iv) by keeping open house to them, (v) by supplying their
material needs.
The ascetics and brahmans thus ministered to as the Zenith by a householder show (return) their compassion towards him in six ways: (i) they restrain him from evil, (ii) they persuade him to do good,
(iii) they love him with a kind heart, (iv) they make him hear what he
has not heard, (v) they clarify what he has already heard, (vi) they
point out the path to a heavenly state.
DN 31

Therefore, if a person or group of people ask a monk or dhamma teacher about a political or social issue, it is appropriate for the monk or dhamma teacher to provide a Buddhist perspective because the monk or dhamma teacher has been asked.
However, to attempt to promote & impose Buddhism principles socially or politically, against the will of some people, appears to be against the Buddha-Dhamma.

Forget, at least some of what the Buddha says when one wants to become a Buddha?

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


text:
Agitation during mindfulness tickling
I was following an older thread, however I would love if someone could respond with an answer as to how I can handle the following situation.  This happens almost every time I do mindfulness.
As I sit in mindfulness I almost always get a tickling or tingling sensation from my clothing, whether its the bra or underwear etc. As I sit there I try to continue breathing in and out focusing on my anchor, but inevitably the sensation gets the best of me, I feel exasperated and do what I ned to do to relieve the sensation. I feel like I could burst from the agitation sometimes, and I have never been able to sit through the agitation long enough for it to go away, the agitation can persist for 10 plus minutes.

This could be the hindrance of Restlessness-worry which accompanies irritable tingling tingling sensations.
This is increased by not giving wise attention to it. That is to look at the sensation with equanimity noting that it arises and passes away.

There is, bhikshus, the lack of mental calm (cetaso avupasamo). Frequently giving unwise attention
  to them is food for the arising of unarisen restless and worry, and for the growth and abundance of arisen
  restless and worry.
...
There is, bhikshus, mental calm (cetaso vūpasama). Frequently giving wise attention to them is not
  food for the arising of unarisen restless and worry, nor for the growth and abundance of arisen restless
  and worry.

(Nīvaraṇa Bojjhaṅga) Ahara Sutta
The enlightenment facts to cultivate and not to cultivate are as follows:

And should cultivate:When the mind is restless it is not the proper time for cultivating the following factors of enlightenment: investigation of the doctrine, energy and rapture, because an agitated mind can hardly be quietened by them.
When the mind is restless, it is the proper time for cultivating the following factors of enlightenment: tranquillity, concentration and equanimity, because an agitated mind can easily be quietened by them.

Aggi Sutta | The Five Mental Hindrances and Their Conquest

When formally meditating, it is ideal to wear comfortable loose clothing.
Monks & nuns generally do not wear bras & underwear therefore you can follow their example when meditating. Refer to this link.

Monks in tropical countries are still retaining this ancient set of
  clothing with the addition of an inner shirt covering the left
  shoulder but revealing the right and a waist belt to tighten up the
  under robe (underwear is not allowable, rather not prescribed for
  monks, though wearing underwear is a common practice for modern
  monks).

You are bound to get those sensation as you sit mindfully, your mind gets concentrated. There are always sensations on our body. As you become concentrated and mindful, you start to notice those sensations. This is very normal to get irritated because this is our normal habit pattern of reacting.
You should try not to agitate and observe those sensations equanimously. And if you need to do anything to get rid of it, do it mindfully.

As @Dhammadhatu mentioned it is best to wear comfortable clothes. I have felt ticklings and sometimes etchings while meditating. I wouldn't say it's a mindly hindrance but rather an external hindrance.
At home, I would wear a silk/nylon t-shirt (It feels comfortable and light) and a Sarong (It doesn't restrict/tighten your legs like it would do with Jeans and it provides a good air ventilation to your lower body leading to a comfortable sit. Also, It's more comforting when not using an underwear)
This is what I have experienced and what I do to prevent the ticklings.


text:
Wheel of life and bodhicitta
Why is the desire/attachment in the middle of the
Wheel of Life considered negative and the desire of bodhicitta considered positive?
What is the difference between them?

You can think of this in terms of addiction.
For the most common example, let's take addiction to alcohol. The more you desire alcohol and the more you let your desire drive your action, the more you sustain your addiction, which makes you helpless and creates all kinds of trouble for you and others.
Bodhicitta is like desire to stop drinking. You desire to be free from the addiction. Which means you desire to be your own master. You develop the will power to abstain from drinking. You learn to resist the temptation. Moreover, you learn to generate the same type of relaxation and joy that you used to get from alcohol - through other, more healthy means.
The same idea is at play in Buddhism - except in Buddhism the context is much broader, we are not talking about any specific addiction - we are willing to be free from them all, any dependency on anything whatsoever. This is why it's called Liberation, being not bound, not dependent, not addicted, not controlled, free.
The state of mind when you are determined, intent on, convinced, motivated - to be free - which means being actively determined to make every action in context of the four right efforts - is called relative bodhicitta, while the state of having attained Liberation, or rather, mastered it, which basically means having completely mastered the four right efforts - is called absolute bodhicitta.
Now, somewhat counterintuitively, attaining liberation is not always done through passive means like letting go and acceptance. It also requires mastery of will power - particularly mastery over ones thoughts, emotions, mood, motivation, and energy. Not just mastery in the sense of being able to stop them and suppress them or accept - but in the sense of being your own power generator, your own mood maker, your own sustenance. It's the four right efforts, not the two right efforts - this is a very important point!
So these are two very different desires - one is the desire of weakness and addiction, to get your satisfaction from the outside - the other is the desire to be strong and not dependent.

Sadhu! Maybe an information or quote of what are the 4 balams would be good. The whole is correct, while the last sentence gives space to wrong, or: "the other is the desire of strength, to generate your own satisfaction." Nyom Andrei? It cortadicts the freedom or? And is just the way desire.

ok, I fixed it. Is this better, Samana Johann?

Looks much better from my persons view, yes. What about the famous Dhammapada verse about 1000 battles not equal conquering one self, Andrei?

yes, that's good too :)

The wheel of life is about the causes that create suffering, which is unrelated to bodhicitta.
Bodhicitta (the wish to attain enlightenment motivated by compassion for all sentient beings) requires a pure altruistic intention. Where as the wheel of life includes both unwholesome & wholesome desires that result in attachment & suffering.
This is the difference between them.

doesn't the wheel of life include wholesome desire too? and if there's a difference, then why say they're "unrelated". just being confused by your answer !

Within the Pali suttas I recommend the Bhikkhuni Sutta and the Brahmana Sutta.
Even though something (such as desire, for example, or conceit) is to be abandoned in the end it may be, if used rightly (if it has a right goal, or intention), a means ("by relying on it") for arriving there.

i would like to upvote, but do you have any evidence that's the origin of the symbol?

Evidence that what, is the evidence of what symbol? I assume that by "the symbol" you mean "the graphical depiction of the the Wheel of Life" ... so you're asking, "do you have any evidence that (what?) is the origin of the wheel of life"? I don't understand what your comment is asking.

oops my mistake, I misread the grammar of the question Why is the desire/attachment, considered negative, in the middle of the Wheel of Life? and the desire of bodhicitta not and considered positive?

Cary Jin,
let Atma give an explaining, and may it be of good use for Cary Jin and all those able to take and rejoice with it.
- Namo tassa bhagavato arahato sammā-sambuddhassa -
In the case "Bodhicitta" is understood as aspiration to reach "Bodhi", Awakening, the end of suffering, e.g. the wandering on in samsara, such is a Noble aspiration in the context of the path and a very needed desire to reach Nibbana, called usually positively "chanda" and not "raga" or "lobha".
Without this kind of "Bodhicitta" it's not possible to complete the path and go beyound suffering.
Such a "Bodhicitta" arises undestructable for the rest of the path with reaching the Stream, hence a person of such "Bodhicitta" can be understood as Noble One.
In the case understanding "Bodhicitta" as a motivation behind the aspiration, to reach the end of suffering, e.g. a higher wordily reason or wordily purpose, to reach "Bodhi", such is a defiled aspiration and the "Bodhicitta" of a wordling, merely seeking for becoming, not having heared and being familar of the good Dhamma. While it can be a helpful aspiration to set out in search for a path, here mostly still with a wordily aim, it is in most cases the greatest obstacel, even if standing right in front of the door to stream-enter.
Liking to become a Buddha is based on wrong view.
A very useful essay to get ride of the defilement of self-view, sakkāyadiṭṭhi, of this kind is Freedom From Buddha Nature, starting with:

"What is the mind [citta]? The mind isn't 'is' anything."
— Ajaan Chah
"The mind is neither good nor evil, but it's what knows good and knows evil. It's what does good and does evil. And it's what lets go of good and lets go of evil."
— Ajaan Lee

and it is useful to give it a read, for all those who like to do the task fist, given by the Bhagavato, Arahato, Sammāsambuddho of our times, who knew the path of "being simple a pathfinder" better then anyone, find the path to an end of suffering finally, and left the path, out of inmeasureable goodness - for the worlds beings with less dust in the eyes - behind. So to take it, the sacrify, rightly, is a matter of gratitude, which goes hand in hand with a beings possibility to gain a Noble kind of "Bodhicitta" and the reason why liberation always starts with "Namo". To understand "Namo" rightly , here also a "tantric" approach by Ajahn Mun

A Heart Released - Muttodaya
Practice is what keeps the true Dhamma pure.
The Lord Buddha taught that his Dhamma, when placed in the heart of an ordinary run-of-the-mill person, is bound to be thoroughly corrupted (saddhamma-patirupa); but if placed in the heart of a Noble One, it is bound to be genuinely pure and authentic, something that at the same time can be neither effaced nor obscured.
So as long as we are devoting ourselves merely to the theoretical study of the Dhamma, it can't serve us well. Only when we have trained our hearts to eliminate their 'chameleons' (see § 10) — their corruptions (upakkilesa) — will it benefit us in full measure. And only then will the true Dhamma be kept pure, free from distortions and deviations from its original principles...

And a "nice", maybe insiring "lovestory" around the change for a corrupt "Bodhicitta" to a "Noble Bodhicitta": "THE SPIRITUAL PARTNER"
Anumodana!
(Note: This is a gift of Dhamma, came into being by goodness received and gratitude and so given by goodness and gratitude, and not meant for commercial purpose and trade in the world, or any wordily gain.)


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

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

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


text:
Dejection and Sensuality
I am looking for a very specific sutta in the Pali Canon wherein it is explained how the uninstructed worldling, upon feeling dejected, will turn to sensual pleasures to assuage his craving for satisfaction, which is contrary to the way of the wise.
Thank you for your kind attention, and your very much appreciated help.

Being contacted by painful feeling, he seeks delight in sensual
  pleasure. For what reason? Because the uninstructed worldling does not
  know of any escape from painful feeling other than sensual pleasure.
SN 36.6

Following Suttas have which might fit what you are looking for:

Loka,dhamma Sutta 2

when _____ comes to an uninstructed worldling,
  he does not reflect thus:
  „Now, this loss has arisen to me, but it is impermanent, unsatisfactory, subject to change.‟
  He does not understand it as it really is.
...
when _____ comes to a wise noble disciple,
  he reflects thus:
  „Now, this gain has arisen to me, but it is impermanent, unsatisfactory, subject to change.‟
  He understands it as it really is.

Gaddula,baddha Sutta 1

bhikshus, the uninstructed worldling [ignorant ordinary] person, who has no regard for the
  noble ones and is unskilled and undisciplined in the Dharma of the noble ones, who has no regard for the
  true individuals and is unskilled and undisciplined in the Dharma of the true individuals,
regards form as the self, or the self as possessing form, or form as in the self, or the self as in
  form;
...
an instructed noble disciple, who has regard for the noble ones and is skilled and
  well disciplined in their Dharma of the noble ones, who has regard for the true individuals and is skilled
  and well disciplined in their Dharma of the true individuals,
does not regard form as the self, or the self as possessing form, or form as in the self, or the self
  as in form;
...

Mahā Mālunkyā,putta Sutta

an uninstructed worldling [ignorant ordinary]
  person, who has no regard for the noble ones and is unskilled and undisciplined in their Dharma, who
  has no regard for the true individuals and is unskilled and undisciplined in their Dharma,
(1) dwells with a mind obsessed and overcome by self-identity view, and he does not understand,
  according to reality, the escape from the arisen self-identity view.
...
an instructed noble disciple, who has regard for the noble ones and is skilled and
  well disciplined in their Dharma, who has regard for the true individuals and is skilled and well disciplined
  in their Dharma,
(1) does not dwell with a mind obsessed or overcome by self-identity view, and he does understand,
  according to reality, the escape from the arisen self-identity view.
...

Assutava Sutta 2

But, bhikshus, as regards to what is called „mentation [thought],‟
  or „mind,‟
  or „consciousness,‟—the
  uninstructed worldling is unable to be revulsed towards it, unable to be dispassionate towards
  it, unable to be freed from it.
...
As such, bhikshus, the instructed noble disciple closely and wisely attends to dependent arising itself,
  thus:
Imasmiṁ sati, idaṁ hoti; „When this is, that is;
imass’uppādā, idam uppajjati. with the arising of this, that arises.
Imasmiṁ asati idaṁ na hoti; When this is not, that is not;
imassa nirodhā idaṁ nirujjhati. with the ending of this, that ends.‟
Bhikshus, dependent on pleasant contact, a pleasant feeling arises.
  With the ending of the pleasant contact, the pleasant feeling that arose in dependent on that pleasant
  contact, ceases, is stilled.
Bhikshus, dependent on painful contact, a painful feeling arises.
  With the ending of the painful contact, the painful feeling that arose in dependent on that painful
  contact, ceases, is stilled.
Bhikshus, dependent on neutral contact, a neutral feeling arises.
  With the ending of the neutral contact, the neutral feeling that arose in dependent on that neutral
  contact, ceases, is stilled.

Sall’atthena Sutta

Bhikshus, when the uninstructed ordinary person is touched by a painful feeling, he
  sorrows, grieves, laments, beats his breast, becomes confused. So he feels two feelings: the bodily
  and the mental.
...
Bhikshus, when the instructed noble disciple is touched by a painful feeling, he does not
  sorrow, or grieve, or lament, or beat his breast, or become confused. So he feels (only) one feeling:
  the bodily, not the mental.

.

When touched by a painful feeling, he delights in sensual pleasure.
  Why is that so?
Because, bhikshus, the uninstructed ordinary person knows no other escape than through sensual
  pleasure.
...
When touched by a painful feeling, he delights not in sensual pleasure.
  Why is that so?
Because, bhikshus, the instructed noble disciple knows escape other than through sensual pleasure.

These are obviously related (they're about "the uninstructed worldling") but they don't seem to me to exactly match, "upon feeling dejected, will turn to sensual pleasures to assuage his craving for satisfaction".

The quote is in the Darts sutta -- Sall’atthena. "Being contacted by painful feeling, he seeks delight in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful feeling other than sensual pleasure"

Also these are the Suttas with the closest matches to what the OP requires. Feeling dejected is related to revolution which is found in some of the Suttas. Some have sensual gratification also. Also I have not quote the whole text as it will make this too long.


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

How is this question related to  Hinduism?

"kalari payat" is presumably "martial art".

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

It's ok, I was being sententious :)


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Fastest way to Samadhi
I have heard that Metta Meditation is the fastest way to a samadhi mind. How effectively fast is it? How is Metta properly cultivated as a meditation? As in how to develop the Vitakka Vicara on metta in meditation?

I have heard that Metta Meditation is the fastest way to a samadhi mind. How effectively fast is it?

It depends on the practitioner. All beings have different Kamma. Some have sharp and balanced faculties and others must work more diligently on theirs.
The initial effort/goal of any (Samatha)meditator must be to quiet down the five hindrances. They are an obstruction to Samatha meditation. As long as the hindrances are present strong concentration (Jhana) cannot arise.
The two most influential hindrances are 1) sense-desire and 2) ill-will. The Buddha often talked about how ones faculties cannot remain sharp if one is prone to indulge in sense-desires, e.g. in MN 75 - Magandiya Sutta:

"So too, Magandiya, in the past sensual pleasures were painful to
  touch, hot, and scorching; in the future sensual pleasures will be painful
  to touch, hot, and scorching; and now at present sensual pleasures are
  painful to touch, hot, and scorching. But these people who are not free
  from lust for sensual pleasures, who are devoured by craving for sensual
  pleasures, who burn with the fever of sensual pleasures, have faculties
  that are impaired; thus, though sensual pleasures are actually painful
  to touch, they acquire a mistaken perception of them as pleasant."

So the fastest way in any form of Samatha meditation is to ensure that the hindrances are kept in check.
This can be done in a number of ways; most importantly is to guard/restrain the sense-doors.
That can be done either by practicing

Morality (precepts)
Mindfulness (guarding the sense-doors, Right Mindfulness)
Attaining Wisdom (into the 3 sign of existence)
Patience and Forbearance (Khanti)
Effort (Right Effort from the Noble 8-fold Path).

If just one of these methods arises then one has fulfilled the goal of restraint.

How is Metta properly cultivated as a meditation?

See my in-depth and detailed answer on how to pratice Metta Meditation correctly.

As in how to develop the Vitakka Vicara on metta in meditation?

Vitakka and Vicara is practiced in the same way as in all other forms of Samatha meditation.
Vitakka means to apply the Mind to the object and Vicara means to continually keep the Mind on the object.
Vitakka is like striking a bell once.
Vicara is like striking a bell continually with a little pause between strikes so that the bell sounds will have a balanced and continuous flow.
Hope this helps. If you have any questions to the post feel free to ask.

The way to develop Jhana using Metta is found in the Saṅkhitta Dhamma Sutta.
To start with you have to do the following:

Move the mind onto the object (vitakka) - think of a person and spread love
Retain the mind on the object (vicāra) - make sure you thinking is on loving kindness and bring up the thought again and again while keeping out other distraction

Metta lead to concentration.

One’s mind easily concentrates.

(Ekā,dasa) Mettânisaṁsā Sutta
This does not mean it is the fastest way. This depends on your temperament and past life practice. If you have been practicing another form of meditation this might give quicker results. The Buddha is only person who can tell the easiest way one can achieve Samadhi or whether one can achieve it. (E.g. Cullapanthaka's story) But nevertheless, this is one effective way to achieve concentration.
Metta meditation has 2 objectives:

develop the quality of loving kindness
break barriers where one classifies being into categories (friend or foe, same clan or unfavorable clan, etc.) which one evaluates favorably, neutral or unfavorably and reacting to it with sensations which are pleasant, neutral and unpleasant where by developing craving, ignorance or aversion.

To get into Samadhi you need to develop the Jhana factors. Suppressing the 5 Hindrances does provide conducive ground for Jhanas factors also to develop. Jhana is result of developing the Jhana factor and suppression of the respective hindrance. So the fastest way for this is the most suitable Kammaṭṭhāna to develop the Jhana factors. Since the Buddha is not there finding this is a trial and error process. Also there are some subjects which are more suitable for certain type of people. Jhana factors displace the Hindrances also, but displacing Hindrances alone does not lead to Jhana unless Jhana factor arises. As iterated before suppressing the hindrances give fertile ground for the Jhana factors to arise.
Also might be of interest: Mettā Bhāvanā Sutta, (Aṭṭha) Mettânisansa Sutta

Thank you for the answer. Also, do you know any way of downloading all the PDFs of dharmafarer.org's sutta translations?

I think they have a USB Drive

I dont think i can get in Sri Lanka. I guess now it's a matter of downloading each and every PDF that is available separately.

Some of them get updated once in awhile so best is to read online. You get the latest.

I'm wondering if you could give the source / more information of metta's link with breaking barriers and categorizing?

See section HOW YOU BREAK DOWN THE BARRIERS in Chapter 3, page 85, Knowing and Seeing 4th ed., by the Pa-Auk Tawya Sayadaw for breaking barriers. The chapter 3 covers categories also.

If I were you, I'd try the slowest way to samadhi.  Generally, the more results-oriented your meditation is, the worse it's going to go.

"I have heard that Metta Meditation is the fastest way to a samadhi mind. How effectively fast is it?"
Like @Lanka said, I think the fastest way to samadhi is the fastest way you can overcome the five hindrances, and there's a large repertoire of trainings for doing that (e.g.
 here), including metta meditation, mindfulness of the body, meditation on unattractive, etc.
metta is particularly effective as a practice to overcome the presence of anger / ill will.
"How is Metta properly cultivated as a meditation?"
This is the standard description of metta training in the suttas:

a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.

In more detail, one may use specific beings as target of the practice and increase it's range progressively until it's boundless, towards everyone. Or, alternatively, one may use some phrases such as "may all beings be free of enmity, free from affliction, at ease" (I think these are in the Paṭisambhidāmagga).
Or, alternatively, one can arouse a metta attitude and progressively expand it, as per the passage above, irradiating it in one direction after another, making the mind completely immersed in it, all pervading and  boundless.

Personally, I let many images come to my mind and imagine myself always trying to ease the burden of others, with the desire for them to be well. At this point, I don't usually focus on anyone in particular, as I find this much harder. So these images may be memories or my own imagination -- but I just imagine to the extent that it increases metta, without getting lost on imaginations.
Then, there's a distinct pleasant feeling, both physical and mental, that arises from that. At that point, it's self enforcing, as it seems the mind inclines naturally towards that pleasant feeling. Then I try to expand that metta attitude until I'm completely immersed on it, as per the sutta, progressively to all directions. When I feel completely immersed on it, I abide on that all around irradiating, without focusing on any particular direction.
So, effectively, I expand it until I become a loving person towards all. In other words, until I feel it becomes my reflex to help others without hesitation, whoever it may be -- so only at this point, when metta is strong, that I try to think of particular persons who I would otherwise find myself having difficulties being good towards them.

'Satipatthana' meditation is called 'the direct path' therefore is the fastest path to jhana.

This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain &
  distress, for the attainment of the right method & for the realization
  of Unbinding — in other words, the four frames of reference.... There is the case where a monk remains... ardent, clearly comprehending & mindful — putting aside greed & distress with reference to the world. MN 10

Here, SN 54.8 states:

If a monk should wish: 'May I — quite secluded from sensuality, secluded from unskillful qualities — enter & remain in the first
  jhana: rapture & pleasure born from seclusion, accompanied by directed
  thought & evaluation,' then he should attend carefully to this same
  concentration through mindfulness with in-&-out breathing. SN 54.8

This fastest way to jhana, namely, giving up craving, is also explained in SN 48.10, which states jhana is reached by making 'letting go' ('vossagga') the meditation object.

There is the case where a monk, a disciple of the noble ones, making it his object to let go, attains concentration, attains singleness of
  mind. SN 48.10

Metta is not the fastest way to jhana because it is based in thinking. MN 19 states wholesome thinking is an obstacle to jhana.

As I abided thus, diligent, ardent and resolute, a thought of non-ill will arose in me…a thought of non-cruelty arose in me. I
  understood thus: ‘This thought of non-cruelty has arisen in me. This
  does not lead to my own affliction, or to others’ affliction, or to
  the affliction of both; it aids wisdom, does not cause difficulties
  and leads to Nibbāna. If I think and ponder upon this thought even for
  a night, even for a day, even for a night and day, I see nothing to
  fear from it. But with excessive thinking and pondering I might tire
  my body and when the body is tired, the mind becomes strained and,
  when the mind is strained, it is far from concentration.’ So I
  steadied my mind internally, quieted it, brought it to singleness and
  concentrated it. Why is that? So that my mind should not be strained.
  MN 19

According to what is stated in M19, how did the Bodhisattva steadied his mind? What method did he use? Did he just quiet his mind?

Also can I have a source (link) to SN 48.10, please?

yes. Just quiet the mind. SN 48.10 http://www.accesstoinsight.org/tipitaka/sn/sn48/sn48.010.than.html

https://buddhism.stackexchange.com/questions/21020/anapanasati-with-dhatu-manasikara
This question is based on what you stated in SN 54.8. Based on a question I had of Anapanasati. It would be kind of you if you could give an answer. Thanks in advance

My friends[more than 1] who've been doing a lot of retreats once said "It's like 20 years of anapanasati retreat in 7 days"
Feel the happiness and keep on staying with the object.
Actually as long as you know how to do it, any object will do.


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In what timeframe was Jataka tales added to Kuddaka Nikaya?
I am trying to see whether the presence of certain characters and stories in the Jataka tales can be taken as a proof for them (stories and characters) being known in that form in the time of the Buddha. So, the question is different from the other thread on this forum Does Theravada Buddhism accept Jataka Stories? though related. I would assume that even the commentary portion of the Jatakas are based on some authentic source. Yet, is there a way to know by when these stories (the prose portion of the Jatakas) were added to Kuddaka Nikaya?
Was it by the first council, or later?
Does the author of the prose portion affirm that his commentary is based on an oral linage of the narration coming all the way from the Buddha?
Since some of the characters in the Jataka tales (such as Dasaratha Jataka and Ghatapadita Jataka) are seen in non-Buddhist literature in India, and often developed into dramatic stories later, the scholars in India are divided in three ways:
a) Independent folklore of the time inspired such stories in both the Buddhist and non-Buddhist sources.
b) Buddhist sources, just like the Jain sources are re-interpreting stories from the epics that were already fully developed and existent, and using it to support their respective philosophies. (I would not like to take this position because the Buddhist versions of the stories are much less dramatic and have not taken an epic-like narration. I don't see any motivation for the Buddhists to make the story less attractive if a more dramatic version was already available.)
c) The Buddhist Jataka tales and other unrelated stories would have inspired some others to later connect them together, modify the characters and develop grand epics such as Ramayana and Mahabharata. And, some characters were glorified later through they were ordinary characters in the Jataka tales. (Most people do not think in this line. However, I find this more justified. However, to prove this, it is important to know what is the general consensus within Buddhism and particularly Theravada regarding the date of origination the Jataka commentaries.

This question is based on the unproven assumption that the jataka tales are later additions. The question is asked already believing an assumption as a fact.

While I have not studied these matters greatly, the Jataka appear of a similar genre to the belated Buddhāpadāna & Apadānas, each found in the Kuddaka Nikaya.
Based in those suttas where the Buddha is shown to be extremely strict about the purity & accuracy of his teachings (eg, MN 22, MN 38, MN 62, etc), it seems probable after the Buddha passed away, the Brahmanistic elements were entered into Buddhism (such as depicting jhanas as Brahma gods and the gods of the 33) for the primary purpose of spreading the religion, particularly under the zealousness of King Ashoka.
I think it is important to keep in mind Buddhism became extinct in India due to the Hinduisation of the doctrine; that these ideas about past lives ultimately destroyed Buddhism in the land of its birth.
SN 22.79 is the only sutta that explains precisely & clearly what is meant by the term 'recollecting pubbe nivasa', which is erroneously translated as 'past lives'.
SN 22.79 unambiguously states recollecting 'past abodes' means recollecting when in the past the mind mistakenly & ignorantly regarded one or more of the five aggregates to be 'self'. This is perfectly consistent with the essential Buddhist doctrine of 'anatta' ('not-self').
Given the Jataka are totally contrary to the instruction taught in SN 22.79 & SN 22.59 and given the Jataka were so destructive to Buddhism, it would appear probable they have no relationship to anything taught by the Lord Buddha.

At one occation the "Bu-SE yogis" have assembled in the forum and talked about "Are the Jataka tales of the Pali Canon authentic words of the Buddha?/ In what timeframe was Jataka tales added to Kuddaka Nikaya?", histrory, bad and good guys a around it and soon engaged in loud disputes. Then Johann entered and looked after what the matter was and thought "it would be better to talk on Dhamma or dwell in silence (2. Jhana), what would be good here to give or to avoid?" And the wrote: (Note, the stile here is to make it more alive and a teaching it self, no need to assume Johann as Buddha or anything special at all. But you can use such idea to lift yourself and your awarness if you like and find it useful)
Relating a little to the answer of Dhammadhuta here and itk possible problems: both, to be and not to be, are no really useful question for the path. Why, because if pondering whether "is it" or "is it not" "was it" "was it not" "what will it be if it was" "if it was not, where...", all this questions that cause dukkha are not contuctive for getti g beyound it and one can continue them endless and each stand will cause another to fight it.
So maybe its better to ask maybe:

"How have the stories be used, for a good, such a long time?"

or

"What do I not see for now, or overlook currently,that I see there conratictions? Whish part did I not understand so that it causes me doubt?"

To regard the first. Whenreading the stories and look also torward the situation they are told, the actors their structure and the possible purpose (see also "Befriending the Suttas - Tips on Reading the Pali Discourses" In this manner, when starting with the stories situations when told by themselfes, they mostly have been stories been told when the community of monks was assambled and allone with the Buddha, mostly involved in idle talk or when issues of Vinaya or special things happened.
When the minds awarness is currently in a very low stage, eager ofter papanca, its not possible to pull it into a sphere of Jhana and teach then things beyound the world. So the anchor here was always also very wordily to use the situation to give a lesson on moral, Vinaya but mostly to increase faith, that the audiance will be urged on one hand: "if you do like them, you will face this" (samvega) and on the other hand faith in this regard, that "even not really practising on the path, my merits have been of that sort, that I am now able to teach you as a Buddha", aside of the many sacrifies done to gain such perfections. So they are mostly not really purposed and in situations when supramudane teaching would have been possible.
In regard of urging the monks, for certain purpose of stilling desire after wordily stories (like you mostly have, TV, relatives... socialicings), or the way my person here presents an answer, similar, not with to high teaching to keep the mind entertaint and lift it to the most possible state, teaching there faith and precepts, the basics for the path.
Such teaching in stories, if either intended for idle purpose, to simply socialize for gains, or when meeting an audience that is only capable to use the food for entertaining the mind wrong, is of course fast and easy to use for currupt ways and for a bad.
Here again, the stories most have been told under the monks and in certain situations. Since a longer it was usual, especially because the audience is, if after gain, naturally a greedy one and after low etertainment, to use them as simple medium for improper purposes, but that circumstances does not make them bad, useless, unreal or not conductive perse. Every good teacher will from time to time sit down with his disciples and tell "very human" stories.
My person, for example, likes to tell such a "Jataka" in relation of "when I was stil a Bodhisatta, not walking direct on the path", "Devas" and fatherday, to give a moral lesson and chances to increase faith (Saddha, Sila and certain Samvega) like in the cinema (action, horror and love) for a good entertainment and purpose to increase the good qualities of mind, not to wn a lokk of audience for gains, even "risking" that most will say "look at this crazy".
The secound question is this of encountering seemingly conflicts, more and lesser, which mostly is because we again have this "this is real, only this" desire, forgetting that the teaching is a step by step way and has not equanimity and or Nibbana at the beginn, in the middle as in the end as means, but that are results of seeing "now this is the front and that is the behind" and vici versa and to know where our mind currently dwells, is attached with.
If we make all a matter of "not-self" not understanding that there are places where we need to multiplicate and places where we need to divide to get the task of de-velopement done, we/they are not only simply celebrate the Uposatha of the Jains, being just thieves and just cut us simply of for long time.
On the other hand, if we use the Jatakas like those celerbrating the Uposatha of the cowherds, we/they might not shine radiant, but do at least not cut them of from the path entirely, even if simply after gain and at least keep the cart, even without goods inside, alive.
If we use them like the elders and wise did since they exist, for laypeople especilly and all those still need to increase moral and faith to gain path, than we simply use them for the Ariya-Uposatha purpose, take the moral, practice the eight Silas minimum while listening and rejoice in the dwelling caused by the reflections, Buddhannusati... Devannusati, turn our mind to where ever it is nice to dwell or even use the teachings of a higher when having reached this concentrations and go beyound rebirth and their stories.
How ever, without the steps and their means, the higher can not be reached and if they have been ture, the steps and means, you will know only for sure, if you could have reached the heavenly realms or even awakening, as for the last it might be that you even again, do not really grasp after this question any more but maybe just give them as means for others to be able to clime up ond beyound where you have gone, beyond.
So having actually not been anywhere, it would be maybe not wise to cut away and destroy by starving it, what you can not understand for not or not clear enought to understand the purpose before having done the task.
To give at the end a simily of Ajhan Chah:

Rubbing Fire Sticks
The practice is like a man rubbing fire sticks together. He's heard people say, "Take two pieces of bamboo and rub them together, and you'll get fire." So he takes two pieces of bamboo and rubs them together. But his heart is impatient. After rubbing them together a bit he wants there to be fire. His heart keeps pushing for the fire to come quickly, but the fire just won't come. He starts getting lazy, so he stops to rest. Then he tries rubbing the sticks together again for a little bit, and then stops to rest. Whatever warmth there was disappears, because the warmth isn't connected.
If he keeps acting like this, stopping whenever he gets tired — although just being tired isn't so bad: His laziness gets mixed in too, so the whole thing goes to pieces. He decides that there is no fire, he doesn't want fire after all, so he gives up. He stops. He won't rub the sticks anymore. Then he goes about announcing, "There is no fire. You can't get it this way. There is no fire. I've already tried."

With other words, even you might know how to make fire, being taught with stones, don't run around and say "Its not possible with stones" either because you have not tried or could not manage, or because you did not know that the master teached other ways to come to the path that consumes the fires and releases.
Release is the aim, while how to make fire and the consume of it are just needed and good means. Don't waste time with "it is real - it is not real", "be or not be" for phenomenas have causes, also the phenomena to see as is really is and then the unbound remains.
And my person does not tell you - either because he does not know, or to provoke skillful speculations - who had been Gunavijaya, Hellyell, Dhamnadhatu and I at the Buddhas time. Tendencies and Upanissaya are not easy to chance since such reqires not only nissayapaccaya but upanissayapaccayena, people, places, weather and prefered food, that being a teaching that the Jatakas also transport, while the Suttas are for those who have more freedom to chance already accumulated.
And on that occation Johann said:
"Right decitions to chance ones foolish ways can be made every time, but the fool, attached to the food he is used since a child, does not taste what is not known to him and paised by the wise. Thinking having gone beyound, they continue to take live, take what is not given, abuse and tell what isn't fact, oppose the wise and nourish on the poison of desire after gain."
After that teaching 30 readers gained Streamentry and Gunavijaya rejoiced in the word and left.
You may find a maybe extended answered based on the original question, not modified by third, here, where also always welcome to discuss and comment it:
[Q&A] Are the Jataka stories authentic or later additions? Are they missleading?
(Note: This is a gift of Dhamma not meant for commercial purposes or other wordily gains.)


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

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

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

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

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

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

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