text:
Is the path an individual journey?
When seeking or on the path, is the journey intended to be for the one on the path or can it be travelled by more than an individual i.e. is the path different for each being?

The Path is the same for all beings, although since all beings have different kamma due to past actions, all beings are on different stages of the Path.
So one being might need to practice certain path factors, e.g. Sila more than another being and vice versa.
Regarding The Ten Perfections (Paramis) they are often compared to jars and when one practices a parami one fills the jar with a drop. So again, how full a jar is, is different from being to being. One being might have worked extensively on the Dana-parami, while lacking in the Aditthana-parami.

Is the path an individual journey?

The Path proclaimed by a fully englightened Buddha is always the same. A fully enlightened Buddha does not invent the Path. He discovers the Path by himself with no help from anyone else, then he proclaims it and teaches it to other beings. Its often described as discovering an ancient path (purānam añjasam), covered by a dense forest which leads to a bygone kingdom.
The Path is an individual journey. No one can walk the Path for us. We ourselves has to work. Only oneself can free oneself. Only oneself can issue liberation from the rounds of suffering by practicing the Dhamma.
One has to become ones own refuge. The Buddhas only show the way and guide us but we ourselves must walk the Path. Throughout the Buddha's 45 years of teaching-career he constantly emphazized the importance of practicing diligently, consistently and with great effort in order to win Nibbana.
If you are interested in further readings about the self-reliance-factor of the Path, then I recommend the following chapter in the book "What Buddhists Believe", by Ven. K. Sri Dhammananda.

Yup!  Although I prefer emptying jars to filling them.  ;-)

Just to understand that, the Buddha did not taught the path to Buddhahood, or what ever hood, but just to get ride of Dukkha (suffering) and such as developing the paramis is far beyond ordinary people, jet not even able to stick just to the path, Mr/Ms Lanka. Buddha did also not give much value of what "Buddhist" believe but traced the path out well, for all possible to use individually.

Perhaps this excerpt from "From the Zen Kitchen to Enlightenment, Refining Your Life" by Dogen and Uchiyama, from the section called "How  to cook your Life", and the chapter, "Tenzo Kyokun and Shikan-Taza", will go some way toward answering your questions.

"When we look at a cup that is set down between two of us, we have the
  feeling that we are looking at the same cup, though actually that is
  not so.  You look at the cup with your vision, and from a certain
  angle.  Moreover, you see it in the rays of light and shadows that
  come from your side of the room.  This applies equally to me as well.
  In a very rough sense, we proceed to separate the reality of the
  situation by entertaining the idea that we both see the same cup.
  This is what I mean by the fabrication of ideas."
"In the same way, we assume that there exists a world which you and I
  experience in common with all other human beings, that this world
  existed prior to our births, and that it will continue to exist even
  after our deaths.  But again, this is nothing more than an idea.  Not
  only that, we wind up thinking that we live and die within this world
  of fabrication.  This is an utterly inverted way of looking at ones
  life.  My true Self lives in reality, and the world I experience is
  one that I alone can experience, and not one anyone else can
  experience along with me.  To express this as precisely as possible,
  as I am born, I simultaneously give birth to the world I experience; I
  live out my life along with that world, and at my death the world I
  experience also dies."

Thanks. How does this align with ultimate reality? My understanding is that there is no duality between the reality that both you and  i see. Isn't the intention of realization to see the world as it is? If so, how can there be a fabrication of ideas?

@Motivated:  I can’t answer your question about ultimate reality.  Because we have different experience / understanding, we may look at the same thing, and experience different results.  The Buddha taught the Dharma as a pathway to reduction/elimination of suffering.  Realization is a result of correct practice.  One of the often cited descriptions of correct practice is:
Do not dwell in the past -
Do not summon the future -
Do not think about the present -
Rest in awareness.
Deviation from this standard will likely result in fabrication of ideas.

Thanks. I don't quite follow Do not think about the the present. So do you mean to say Don't think i am hungry or I am in pain, etc?

@Motivated:  Yes, but the initial observation is enough.  Too often the initial observation leads to a whole story (mental fabrication).  Excerpt from "The Diamond Sutra" (translation by Red Pine, Counterpoint, 2001.

follow-up - "...After begging for food in the city an eating his meal of rice, he returned from his daily round in the afternoon, put his robe and bowl away, washed his feet, and sat down on the appointed seat.  After crossing his legs and adjusting his body, he turned his awareness to what was before him."  This points to observation of immediate experience, with no elaboration or mental story telling.

How does the initial observation apply to scenarios faced everyday? For example, if i am in pain and i observe i am in pain, should i not study the cause of the pain to avoid similar situations in the future?

@Motivated, The description provided earlier concerns the formal practice session.  Pain is an immediate physical sensation like sitting on a tack.  If experiencing pain during the formal practice session, take steps to alleviate the pain (remove the tack).  Suffering may be a mental reaction to something less immediate.  Exploring the possible causes of suffering can happen outside of the formal practice session.

There is one Goal but many starting points (different kinds of confusion). To the extent that you and someone else have the same set of delusions, your paths will be similar, and to the extent that your preconditions are different, your paths will be unique.

That's the path to the path, yes. But the path we are talking about the path to liberation is simply on of eight factors. And it would be not being on the path, is certain factors are unique and various developed, Mr Andrei.

The path is the same for everyone which is the noble 8 fold path divided into morality, mastery of the mind and wisdom. The practice is individual as nobody else can walk the path for you  or take you on the path. Any body seriously practicing can walk the path but you have to practise yourself. Sometimes the path is described differently using the landmarks than the direction in different audience in the Suttas.

Maybe a comparison is useful to make it understandable what Upasaka Dharmasena is talking about.

The paths beginning differs, yet the end is always the same....enlightenment. Yet enlightenment in all things leads to another path indeed...


text:
Not getting what one wants as a good thing or something to be thankful
I understand that craving stuff leads us to suffering (Second Noble truth) and that getting what we think we want won't lead to happiness.
However, is there any explicit indication that it's even good not to get what we want? (any similarity with The Rolling Stones' lyrics is just a coincidence).
The only quote I can find is from the Dalai Lama:  'Remember that sometimes not getting what you want is a wonderful stroke of luck.

Hi Quora and welcome to Buddhism SE. We have a Guide and a Resource tab for new users that you might like.

In the sense of becoming aware of Dukkha, yes. But not to fall into the extreme of even causing you harm, thinking that will speed up your way. Yes, in a palace, the Buddha would not have faced Dukkha. Look around how many people are not aware of dukkha, now hurting them selves & others all the time, enjoying enjoyment. At least one does not accept like it is, but desires to go beyond "separation from the loved is dukkha". Where would there be Dukkha if there is nothing loved, Mr/Mrs Quora Feans? Meditator love dukkha.

@SamanaJohann There are reasons why, if you're able to answer a question, then (on this site) it's better to post that as an answer instead of as a comment. The space for 'comments' under a question is not really for posting answers, instead comments are mostly for if you have a question about the question (i.e. if you don't understand the question and want the OP to clarify it).

Certainly not getting what you want is unsatisfactory. This is Dukka Dukka. I will not say this is a good thing though this kind of thought can help you emotionally. Sometimes it might be true that not getting something may be better as you might be blinded by craving as not to see the downside e.g. a partner lower in morals.
Even if you get what you want this is not satisfactory as you have to part with it at some point.
The root cause of craving is sensations experienced then in contact with the object that you want or mental satisfaction in owning it (has come into the spear of mine).
If you don't get something wanted then the sensation you experience is painful. You have to look at it as impermanent or if you are developed in meditation as arising and passing of sensations (phenomena which is experienced or felt). By doing this you are weakening your root of aversion.
When you experience satisfactory experiences you have to look at the sensations again equnimously. When you experience the pleasantness passing away do the same. This is because doing so weakens the root of craving.
When you experience neutral sensations, the process of fabrication continues. Use this as means to eradicate your ignorance. Neutral sensations are unsatisfactory since we still have conditioned existence.
By reaction to sensations you create craving. Carving with further thinking and pondering and conpept polifration  creates clinging. At this point you will be planning on how to aquire what you want. If you miss de railing the train at feeling this is the next place you can try this by developing mastery over the mind. This is nothing wrong working towards getting what you want within the framework of morality and right livelihood. But in doing so you should try to be equanimous as possible to sensations and try developing more mastery over the mind to prevent craving and clinging.

My opinion is that when you get what you want (and not what the other sentient beings want) both an action and its result are driven by your craving and attachments (the three poisons).
An action driven by attachment is impure in its nature, and its result, too.
And what is impure in its nature gives rising to suffering.
When you have no result of an impure action, you don't accumulate negative karma, since your karma is at worst just neutral then. Hence, not getting what you want may sometimes mean luck.

is there any explicit indication that it's even good not to get what we want?

Depends on the "what" of what we want. If one wants to get filthy rich so that s/he can indulge in all sensual pleasures of life, then it's obviously not good. If one wants to perfect their own virtues, attain the peace of meditation, or put an end to suffering, then those are wholesome desires. The important key here is to have wholesome desires, not having no desire whatsoever:

From SN 51.15: "In that case, brahman, let me question you on this matter. Answer as you see fit. What do you think: Didn't you first have desire, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular desire allayed?"
"Yes, sir."
"Didn't you first have persistence, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular persistence allayed?"
"Yes, sir."
"Didn't you first have the intent, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular intent allayed?"
"Yes, sir."
"Didn't you first have [an act of] discrimination, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular act of discrimination allayed?"
"Yes, sir."
"So it is with an arahant whose mental effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis. Whatever desire he first had for the attainment of arahantship, on attaining arahantship that particular desire is allayed. Whatever persistence he first had for the attainment of arahantship, on attaining arahantship that particular persistence is allayed. Whatever intent he first had for the attainment of arahantship, on attaining arahantship that particular intent is allayed. Whatever discrimination he first had for the attainment of arahantship, on attaining arahantship that particular discrimination is allayed.

source: Stack Exchange

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

sort: votes


text:
What is the origin of the Buddhist expression "Practice as if your hair is on fire"?
I remember this phrase but I have not been able to locate it in the texts.
I do not recall the correct words but it's something like this: "Meditate/practice as if your hair is/were on fire".
I have searched on Buddhism SE and on Google and found the phrase mentioned a couple of times but no solution to the origin of it. This article mentioned by Matthew says;

"Practice like your hair is on fire!
A traditional aphorism, which probably goes back to Buddhism in India. Gelek Rinpoche makes it the theme of his recent article in Buddhadharma. And it shows up in the Zen tradition and elsewhere."

And this article says:

Zazen makes waiting into a science. I'm intrigued by the Zen injunction "Sit as if your hair were on fire."

Still no solution to the origin of the phrase. I'm looking for valid sources such as the Theravadan, East Asian and Tibetan texts.
Thank you for your time.

Dear Lanka:  In response to your request for a reference to "Hair on fire", Bhikkhu Bodhi ed  Anguttara Nikaya:  Book of Fours II93 verse 3 pg, 474  "...Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish {the fire on} his clothes or head, so that person should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain both those wholesome qualities. Then, some time later, he gains both internal serenity of mind and the higher wisdom or insight into phenomena. "  The reference varies slightly in repetitions found on pgs, 879, 1222, 1405 & 1498  Hope this may be of some help to you. /jojo

Tissa (Thag 1.39)   {Thag 39}
As if struck by a sword,
  as if his head were on fire,
  a monk should live the wandering life
      — mindful —
  for the abandoning of sensual passion.

Source: http://www.accesstoinsight.org/tipitaka/kn/thag/thag.01.00x.than.html#passage-39

This reference has been bugging me all day. Thank you very much Suminda.

Its referred to in the Phena Sutta (or Phena Pinduma Sutta) as follows, translated by Thanissaro Bhikkhu:

Thus a monk, persistence aroused,
should view the aggregates
by day & by night,
mindful, alert;
should discard all fetters;
should make himself
his own refuge;
should live as if
his head were on fire —
in hopes of the state
with no falling away.

Alternative translation here by Bhikkhu Sujato:

An energetic mendicant
should examine the aggregates like this,
with situational awareness and mindfulness
whether by day or by night.
They should give up all fetters,
and make a refuge for themselves.
They should live as though their head was on fire,
aspiring to the imperishable state.”

Samvega is the very root of practice.

Affirming the Truths of the Heart: The Buddhist Teachings on Samvega
  & Pasada, by Thanissaro Bhikkhu (1997; 5pp./14KB)
      Popular interpretations of Buddhism today often ignore the importance of two powerful emotions, emotions that propelled the
  Buddha — and all those who have sought Awakening since — towards the
  goal of Awakening: samvega, a sense of urgency to escape the round of
  meaningless existence; and pasada, a clarity and serene confidence
  that allows one to proceed confidently towards the goal without
  lapsing into despair. In this short essay the author explores the
  meaning of these essential emotions and how we can encourage them to
  blossom in our lives.

Verbal mentions are very often, since an idea of Dukkha, and the urgency to escape, are the righteous reasons to practice the Eightfold Path:
Person with Turban or head on fire: AN 6.20 (a, b), AN 10.51, AN 10.54, Thag 1.39 (already generous mentioned by Upasaka Dharmasena here) and point out a very prerequiste to practice: aroused persistence:
(Note: this answer has not been given with the agreement to be means of trade or the purpose of trade and keep people trapped and bound. How you handle it lies in your sphere, but does not excuse the deed here either.)

The Blessed One:
“Short is the life span of human beings, The good man should disdain
it. One should live like one with head aflame: There is no avoiding
Death’s arrival.”

Source : SN 4.9 Paṭhamaāyusutta https://suttacentral.net/sn4.9/en/bodhi

I am not sure if this information is entirely appropriate to your question, however there is a meditation technique that came to mind when reading your question and the equivalent sutras.
No idea what the official name for it is but it's basically burning of energy through activating the nervous system - the shivers or goosebumps.
Basically, I activate the sensation of goosebumps (yes, just with a thought - however it can still activate with a elevated emotional stimulation) and if you can associate the sensation of getting those shivers all over and often it feels like it comes off your head and shoulders like fire.
I practice multiple times daily and lately the notion has been arising to observe what the limit would be - as I have been observing this technique diligently for a few years and have reached a bottleneck, so to speak.
This research paper may give a little insight; its a real thing.
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6071615/
!! A heads up; anyone who gets any ideas about trying it for yourselves I will express very clearly that energy has to come from somewhere in the body.
If you burn yourself out too strong and too often, it can potentially be taking energy away from vital processes - Therefore exercising caution is essential.
For those who are already "voluntary piloerectors", the methodology is simple:

Get control of activation, turning it on when you want to.
Hold it for as long as possible, which leads to pressure.
Isolate anywhere in the body that it seems to get blocked and clear those blockages.
Circulate it long enough to keep it going in a continuous stream.

For those who are not; do not stress yourselves too much about it. Our physical constitution can potentially have an impact - I know people who can't remember ever getting goosebumps - if you can though, good here are some steps to gather control over voluntary piloerection:

Familiarise yourself to the sensation, associate with things that stimulate your emotions to recreate this reaction (music, sporting events, sentimental situations).
In the case of music, make a Goosebump Playlist or something of the sort.
When you notice getting goosebumps, pay attention to where they come from inside, because they have to start from somewhere.

From my personal research, I hold the hypothesis there is a correlation between this sensation of "hair like fire" goosebumps, the hypothalamus (the seat of circadian biorhythms, emotion, hunger and thirst, growth, etc) and the condensed mitochondria in the pockets of brown adipose tissue. The reason why is because I burn off energy, I am less stressed as a result, because I don't have the energy to stress after 'burning it all off".
To validate that hypothesis is something to find out when I am far enough in my degree to research it 'officially' haha!
Apologies for the digression.
Cultivate in harmony

Does this answer have anything to do with Buddhism? Is it on-topic on Buddhism.SE?

It is a cultivation technique directly associated to the four noble truths.

Through acknowledging the four noble truths within ourselves through cultivation, our influence on the world we interact with is not imposed on suffering caused by us.

https://www.intechopen.com/books/hypothalamus-in-health-and-diseases/anatomy-and-function-of-the-hypothalamus - "Through its neuronal connections, it is involved in many complex functions of the organism such as vegetative system control, homeostasis of the organism, thermoregulation, and also in adjusting the emotional behavior."
I have found stimulation of this part of the brain through "burning the hair" has an effect of regulating emotion. Meaning it would help with "emotional outbursts" which would result in suffering.

Thank you for the connection though Ruben2020!

It has recently come to my attention @ruben2020 the official name for this technique may be Samatha. The descriptions of the five joys apply directly to the experiences of what I have been practicing.
At first it's just getting goosebumps, then when you first get control it dissipates just as fast as when you activate the sensation. "Showering Joy" is where I am at now. I can maintain the sensation for an extended period of time before it dissipates and gathers before I activate it again.

Yes. Samatha meditation leads to states of jhana. The first level of jhana includes the experience of rapture (piti) and joy (sukha). Rapture is what you call goosebumps.

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

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


text:
What force keeps you bonded to samsara?
Superficially, people say that there are a lot of people who love them (and vice versa), but if you analyze your life, you will find that there is no such thing as true love. I've realized that what we call love is essentially selfishness in disguise.
The strongest love in this world is maternal love of a mother for her children. But classical psychology will tell you that maternal love is also based on maternal instinct, which is endowed by nature to ensure survival of the race.
Coming out of that circle, love for siblings, brothers and sisters are more of social transactions - there is give and take, something in return for the so-called love which is given. If you don't have anything to give in return, they will be annoyed at best and shunt you altogether at worst.
Maybe, there used to be such a thing as true love back in the old days when Dhamma had a stronger hold, but I hardly see it in today's world. People say they love their spouse, but the search for your spouse itself begins with a selfish interest - Do they have a big house? What is the salary? Are they sexually attractive?
Coming back to the question, it doesn't take a genius to figure out that true love has vanished, then what force makes people cling to this wretched samsara knowing full well that its an exercise in futility? Even in the midst of utmost Dukkha, why doesn't the realization come that let me leave this path that causes Dukkha altogether? Is it the past Kamma which is holding its grip on you so strongly, that you are unable to come out of the while loop of samsara? Will past never let the present achieve freedom from Dukkha?

Our Ignorance. The main reason we're bonded to the Samsara

@GokulNC Ignorance of what? You know that dukkha exists, you know that continuing on this path will lead you further into miseries, there is only knowledge, where is the ignorance? Or is it the case that we don't even know what we don't know?

Please try to post an answer instead of a comment. Generally, post a comment if you don't understand the question, if you want the OP to clarify the question.

The force that keeps one bonded to samsara is desire. Desire for continued existence.
"Even in the midst of utmost Dukkha, why doesn't the realization come that let me leave this path that causes Dukkha altogether"
Because, most likely, you only intellectually realize Dukkha and unless you are enlightened , you have the habit of wanting to continue your apparent existence.
Many words, like "ignorance" are not exact and precise translations from the original Pali words. A better meaning of ignorance (in a Buddhist context) is what one doesn't deeply understand. If one only has an intellectual understanding of things like  dukkha, impermanence and not-self then one is still ignorant in the heart of those things.
People mix love and attatchment. This is just what is. It is possible to love without attatchment.
Maybe I am missing something somewhere but what does  our ability to love one another have to do with what keeps us bonded to samsara?

i agree with Uilium whole heartedly.  If you need reference for his answer, look up Buddha's first sermon.  Desires are the reason for re-birth.  three types of desires, for sensual pleasures, bhava tanha, vibhava tanha (from my study, Buddha did not really expalin vibhava tanha in greater details.  He only mentioned it in topics.  and no one ever asked him to explain, not even, Ven Ananda.)  Most explaination are from later additions.

To make business with Dhamma, for example, has Bhava-tanha and/or Kama-Tanha (especially when making business with it) as reason to be bound on samsara. To delete his blog, vibhava-tanha, has the same reason, it realizes that the first is not supporting the self. No different. How ever, all of them are preaching love and actually love nothing but the self. Disguises on&on.. Real love

@deanalkas I suggested here that if you want to ask about vibhava tanha you could post a new question about it. Actually there are many posts on this site already which mention 'vibhava'. Or if you want to say something about it (e.g. that "Most explaination are from later additions") you might do that as a new answer to e.g. this topic,

hi Chris...  thanks.  i did search this site regarding vibhava tanha among other sources.  I havent found Buddha's explanation of this term in any other sutta or by other great disciples (and confirmed by Buddha).  Only thing we have is later additions or literal definition of the word.   I am quite confident that there is no explanation of vibhava tanha that we can give credit to Buddha. For ex, in contrast with kamma tanha, there are dozens of sutta explain in detail of what they are.  IMO I believe that Buddha taught us to deal with our kamma tanha as our top priority before the other 2

from my observation, Buddha talked dharmma regarding lower five fetters a lot more than higher five fetters.

In addition to desires as the Buddha mentioned in his first sermon, he also explained the 10 fetters saññojana). They are supportive of each other.

And the 'four stages of enlightenment' are associated with eradicating these various fetters.

There are 3 main thing I gather you are asking.
Love - this is the people who you have immediately when expanding the spear of me and mine hence tremendous attachments arise. This it self gives a heap of experiences which are pleasant, unpleasant or neutral. Raising a family does have a lot of these experiences. This can be a blessing and a bondage. As bondage because you can't practice seriously at a beginner or intermediate level. For a advance meditators this can be a blessing since the diversity of experiences can keep your defilements on check which otherwise you will not realise that are there.
Past Karma - this only decides part of the experiences which are either pleasant, unpleasant or neutral. The way out of misery is to objectively observe these sensations and realized they are unsatisfactory regardless if they are Karmic results from past action or not.
Karma as a bondage - Yet again past Karma is the vehicle to study these experiences (Karmic results are in directly linked to the Karma giving rebirth) and get your mind free from creating new Karma. You past and present existence and the experiences that come with it gives you the the opportunity to study the workings of Karma by removing the roots of ignorance, greed and aversion. All this you can be experienced and dealt with within the framework of the body.
What keeps you bonded in Samsara is not being able to learn the path of liberation for some and when you get the chance not practicing seriously. In the latter it is choice or become of oneself this happens. Since having the opportunity to learn the Dhamma the ability to break free from the Fetters that tie your to misery is in your hands. Use this opportunity to break free from this bondage than having doubts about the ability to do so due to Karma. The doubt can also set you back in your practice.

Very good, very good, Mr. Prahlad Yeri.
King Pasenadi Kosala had a similar certain insight as well; and later on he had even a glimpse of the way out or which would be the way to justify his staying.
There are few who know real love. Look for example why people are bound to places like this. Is there real love behind? When somebody who has compassion tries to point you the way out of such place, there will be many who "love" you and fear that such would happen. Why? Because they nourish on you, so you do as well. Or what do you love? Form, sound, smell, taste, touch, ideas... what is sensed as pleasant, all of what gives that support, that is what keeps you loving.
Investigate this topic since people are willing to die for everything, but never would they like to die for virtue, concentration, insight and liberation. Beings die to become, but not for abandoning every kind of desire for becoming, out of "love". Helping others, the first step is to keep precepts without excuse, without a notion to negate it out of love for this or for that. Don't believe that such was told you out of love :-)
There are more important reasons, you should not get attached to it but investigate for yourself on a line of proper investigation you had found: investigate Tanha and its cause.
This talk is of course very useful to understand where to investigate: Seeds of Becoming

"The author points out the place where we are able to lean to understand all issues which are moving this world. A Dhammatalk on Bhava (Becoming) and how we are able to transcendent birth, aging, sickness and death, exactly here and now. "

(Note: this answer has not been given with the agreement to be means of trade or the purpose of trade and keep people traped. How you handle it lies in your sphere.)

You gave the same link twice. Did you mean to do that, or was the second link ("and later on he had...") meant to be a link to a different sutta featuring King Pasenadi Kosala?

Sadhu! No a mistake. Very obligingly and attentive! That is the way out by helping others, knowledge gained by the wish to give (serving).

Since Atma took births on internet he came across two people, who understand generosity, serving, helping and deep devotion and doing meritorious deeds. practicing dhamma in line with Dhamma, gaining Dhamma by letting go as its means, one of the is Upasaka Moritz and one of these treasures many people are gifted here. Upasaka ChrisW. Hold on such people, observe them what they do, ask them much & assist them. Of course there are also others who can maintain a kusala (wholesome) mind for certain times but are mostly limited by certain "love".

But back to the OP question. To go against the trade and rules, even it would be certain helpful, is actually against the precepts. Its taking what is not given, if one is honest. What will you do? Is it love that bounds you to keep doing it? Is it to difficult to take on this ascetic to stick with precepts at the fist place? How does one feel, if he needs to "kill" by serving what he loves? That goes deep, but would be just hypocrisy if you be left bedecked by excuses and not the Dhamma. Robin Hood ethic has no base in Dhamma, never forget that, since such would lead you not out.

And in what reference was it said "you need to work your way out by your self" and that nobody will be able to liberate you? "In the case of helping a slave to escape from slavery, if the slave follows one's order or advice to escape, one is guilty of taking; but if one simply informs the slave of good ways to reach freedom or offers food or protection along the way, one incurs no offense."


text:
Are Bodhisattvas real human beings we can encounter?
I was wondering if bodhisattvas are real life people we can encounter along our path. There seems to be literature on how these beings take vows, but I was wondering if it was common to encounter one of them along the path.

Spoken about reality, they are, or he is even a puthujjana given the fact that such as a desire to become a Buddha is miccha ditthi (self-identification view), Mr. Brian B.

From (Chinese) Vajracchedikā Prajñāpāramitā Sūtra:

“Subhūti, this is like the body of a person that is tall and great.”
Subhūti said, “Bhagavān, the body of a person that the Tathāgata speaks of, tall and great, is not a great body, and is thus called the Great Body.”
“Subhūti, for bodhisattvas it is also such as this. If someone says ‘I will liberate and cross over innumerable sentient beings,’ then this is not one to be called a bodhisattva. Why? Subhūti, truly there is no such dharma as "bodhisattva", and for this reason the Buddha says, ‘All dharmas are not a self, a person, a being, or a life.’ Subhūti, if a bodhisattva says, ‘I am adorning buddha-lands,’ then this is not one to be called a bodhisattva. Why? The adornments of buddha-lands spoken of by the Tathāgata are not adornments, and are thus called adornments. Subhūti, if a bodhisattva has penetrating realization that dharmas are without self, then the Tathāgata says, ‘This is a true bodhisattva.’

A parallel from (Sanskrit) Diamond Sutra:

"Subhuti, a comparison can be made with the idea of a large human body. What would you understand me to mean if I spoke of a 'large human body'?"
"I would understand that the lord Buddha was speaking of a 'large human body' not as an arbitrary conception of its being, but as a series of words only. I would understand that the words carried merely an imaginary meaning. When the Buddha speaks of a large human body, he uses the words only as words."
"Subhuti, it is just the same when a disciple speaks of liberating numberless sentient beings. If they have in mind any arbitrary conception of sentient beings or of definite numbers, then they are unworthy of being called a disciple. Subhuti, my teachings reveal that even such a thing as is called a 'disciple' is non-existent. Furthermore, there is really nothing for a disciple to liberate."
"A true disciple knows that there is no such thing as a self, a person, a living being, or a universal self. A true disciple knows that all things are devoid of selfhood, devoid of any separate individuality."

Meaning, "bodhisattva" is an approximation, a label. In reality there is nothing fixed / specific / well-defined that we can call "bodhisattva". When one practices like this, one can be called "bodhisattva" - and yes, at this point it is a live person someone can encounter.

Are these sort of encounters common? Or do they only appear under certain conditions?

The way my teacher explained this, you need a lot of "energy" / "merit" / "good karma" to encounter a bodhisattva, even more for them to talk to you, and yet more for you to recognize them as such. If you have the right energy you can meet them in a bar - and if your energy is wrong you won't meet them even in Himalayas, so it really depends on your own condition - subjective reality always being a reflection of your mind. So the best chance to encounter is to stop wasting energy on various B.S. and on ego aggrandizement, basically the more you are like one of them the luckier you get.

Yes, that is more or less what I was searching for in an answer. What I am getting at is something I don't understand, yet matches everything you have said. I accidentally encountered one claiming to be one. As time passed, I lost touch. It was years ago.

In my temple we like to say that everyone is a bodhisattva, that is we are all ultimately heading towards enlightenment. Of course not everyone is already a Bodhisattva Mahasattva - a being who is already enlightened but remain in Samsara to teach.
However, according to the popular Universal Gate Chapter (普門品) of the Lotus Sutra, said to be the most important chapter and the summary, it is stated:

The Buddha said to Bodhisattva Inexhaustible Intent: "Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World's Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha's body in order to be saved, immediately he manifests a pratyekabuddha's body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly beiang Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.
If they need a rich man to be saved, immediately he becomes a rich man and preaches the Law for them. If they need a householder to be saved, immediately he becomes a householder and preaches the Law for them. If they need a chief minister to be saved, immediately he becomes a chief minister and preaches the Law for them. If they need a Brahman to be saved, immediately he becomes a Brahman and preaches the Law for them. If they need a monk, a nun, a layman believer, or a laywoman believer and preaches the Law for them. If they need the wife of a rich man, of a householder, a chief minister, or a Brahman to be saved, immediately he becomes those wives and preaches the Law for them. If they need a young boy or a young girl and preaches the Law for them. If they need a heavenly being, a dragon, a yaksha, a gandharva, an asura, a garuda, a kimnara, a mahoraga, a human or a nonhuman being to be saved, immediately he becomes all of these and preaches the Law for them. If they need a vajra-bearing god and preaches the Law for them.
"Inexhaustible Intent, this Bodhisattva Perceiver of the World's Sounds has succeeded in acquiring benefits such as these and. Taking on a variety of different forms, goes about among the lands saving living beings. For this reason you and the others should single-mindedly offer alms to Bodhisattva Perceiver of the World's Sounds can bestow fearlessness on those who are in fearful, pressing or difficult circumstances. That is why in this saha world everyone calls him Bestower of Fearlessness."

http://www.fodian.net/world/262_25.html
The Avalokiteśvara takes whatever form needed to enlighten beings. What this means is even you yourself can be a vehicle needed to enlighten others and yourself.
The Avalokitesvara Bodhisattva is always available, being your very own Right Mindfulness, a universally accessible gate of the Dharma. With the power to save you and quench the fire of anger, the flood of greed, the storm of ignorance, the swords of conceits, the demons of temptations, the chains of attachment, and the robbers of afflictions.

The Buddha said to Bodhisattva Inexhaustible Intent: "Good man, suppose there are immeasurable hundreds, thousands, ten thousands, millions of living beings who are undergoing various trials and suffering. If they hear of this Bodhisattva Perceiver of the Word's Sounds and single-mindedly call his name, then at once he will perceive the sound of their voices and they will all gain deliverance from their trials.
If someone, holding fast to the name of bodhisattva perceiver of the
world's sounds, should enter a great fire, the fire could not burn
him. This would come about because of this bodhisattva's authority and
supernatural power. If one were washed away by a great flood and call
upon his name, one would immediately find himself in a shallow place.
"Suppose there were a hundred, a thousand, ten thousand, a million
living beings who, seeking for gold, silver, lapis lazuli, seashell,
agate, coral, amber, pearls, and other treasures, set out on the great
sea. and suppose a fierce wind should blow their ship off course and
it drifted to the land of rakshasas demons. If among those people
there is even just one who calls the name of Bodhisattva Perceiver of
the World's sounds, then all those people will be delivered from their
troubles with the rakshasas. This is why he is called Perceiver of the
World's Sounds.
"If a person who faces imminent threat of attack should call the name
of Bodhisattva Perceiver of the World's sounds, then the swords and
staves wielded by his attackers would instantly shatter into so many
pieces and he would be delivered.
Thought enough yakshas and rakshasas to fill all the
thousand-million-fold world should try to come and torment a person,
if they hear him calling the name of Bodhisattva Perceiver of the
World's Sounds, then these evil demons will not even be able to look
at him with their evil eyes, much less do him harm.
"Suppose, in a place filled with all the evil-hearted bandits of the
thousand-million-fold world, there is a merchant leader who is guiding
a band of merchants carrying valuable treasures over a steep and
dangerous road, and that one man shouts out these words: 'Good men, do
not be afraid! You must single-mindedly call on the name of
Bodhisattva Perceiver of the World's Sounds. This bodhisattva can
grant fearlessness to living beings. If you call his name, you will be
delivered from these evil-hearted bandits!' When the band if merchants
hear this, they all together raise their voices, saying, 'Hail to the
Bodhisattva Perceiver of the World's Sounds!' And because they call
his name, they are at once able to gain deliverance. Inexhaustible
Intent, the authority and supernatural power of the Bodhisattva and
mahasattva Perceiver of the World's Sounds are as mighty as this!

Late Balangoda Ananda Maitreya Thero is known to have taken the Bodhisattva vows and aspiring towards Buddhahood in a future life. So is Nauyane Ariyadhamma Mahathera. So yes you can meet aspirants through many may not say so.


text:
Buddha Statue Identification and Explanation

Is there a name of this particular Buddha, and what is the mudra called, what does it mean, and what is in his left hand and what does it mean?

There is a particular Food for the Heart that would help, Mr. Marcus.

That fits the description of the "the Medicine Buddha",

Bhaiṣajyaguru is typically depicted seated, wearing the three robes of a Buddhist monk, holding a lapis-colored jar of medicine nectar in his left hand and the right hand resting on his right knee, holding the stem of the Aruna fruit or Myrobalan between thumb and forefinger.

... but I have no better explanation than that.
I suppose the "medicine nectar" is 'the deathless' e.g. as in this answer -- see also 'nectar' is mentioned in other topics on this site.

Or "medicine" is probably Dharma...

Maybe; one of the medicine buddha iconography pages says that it's "long-life nectar", and that it's the plant in the right hand that's a cure for the three poisons.

i read that it's an ayurvedic plant that is considered a panacea, i forget the name. thank you.

@MarcusQuinnRodriguezTenes I presume you found the name of the mudra too.

@ChrisW varadamudra


text:
What are good Buddhist Blogs / articles sites / resource sites out there?
Perhaps we can maintain a collection of Buddhist blogs which might be of interest for many.

Obliviously there are less good blog and valued Upasaka Dharmasena started , as it looks like, with a sample, although its layout and quality in regard of literary aspects look quite nice. Most blogs are merely a source of doubt and seldom one comes across of one which is in devotion of Buddha, Dhamma, Sangha. Furthermore, as far Atma has observed, are those blogs independent if the maintainer is a layperson or monastic person, hardly censured and seldom have other intentions aside of certain politic. So Upasakas Dharmasenas question is quite a good one. May there follow good answers.

Please post answers instead of comments. If you follow the format of existing answers, it will be a) a link to the blog b) a sentence which says why you like it and/or what topic[s] it writes about.

(do we have a tag called "big-list" and the "community-wiki"-function? In the mathematics SE this constructs exist and are applied)

@GottfriedHelms There isn't a tag but (based on this help page, How do I search?) the following search finds all our CW topics: "wiki:1 is:question".

There is Berzin Archives. Although I am not familiar with the whole of it, when it comes to Tibetan Buddhism, it is quiet trustworthy.

I really enjoy the blog Theravadin Blog
I like the fact that it contains a lot of discussion around pali words and a lot of advice on meditation.
Enjoy!

A lot of rupa. Anyway, Does Mrs UrsulRosu knows who is running the blog? Seems to be a Russian Lay person who had studied in Germany/Austria but not much info about the publisher.

@SamanaJohann Indeed, not much info about the publisher. I do not know who runs the blog, where is he from, what kind of arrow, what poison, from what clan, what the bow string is made from :)

Good Dhammic answer. Sadhu! But don't forget, sometimes its good to know what is the remove of on arrow and what is an arrow rain. If somebody would tell somebody enjoying sensuality, he/she would answer in the same way. "I am not interested where my pleasure comes from and what it costs and causes for others, I am here to enjoy". So in regard of Dhamma, remembering the Kalamas asking about whom to follow, the live and tendency of the giver was the main place for discrimination. Its good, especially if not knowing the heartwood, to observe the giver of Dhamma and his dependencies well.

I have gotten a lot from Ken McLeod's "Unfettered Mind", especially the podcasts (in the "Teachings & Writings" menu, drill down into "Podcasts").  I also appreciate his approach to translation.

I have long liked http://sdhammika.blogspot.com but in the last time he does not write too often, so I'm not really "up-to-date" with it..

He looks quite well...

I came across a well referenced blog which seems to have merit in par with a paper or article. Just A Little Dust.
Also though not a the site The Dharmafarers has a lot of articles and well researched Sutta translations.


text:
What Changes have Happened to the Pali Canon?
In the 6th council changes have been made to the Disclosure in Establishing Mindfulness in the Middle Length Discourses according to Ven Sujato and Ven Analayo where the section on the 4 Noble Truths was expanded. 3rd Council the Abhidhamma as made officially part of the canon.
Is there other known instances where changes to the Pali Canon happened either at this council or elsewhere?

Atma would say that there is actually no really known but it is clear that it has been developed, step by step. It's maybe worthy to discriminate between changes and additions. Those in charge, as far as know, never changed something. (something modern people and western people do not scare at all). Maybe its good to call the question subject additions. In the old days they followed the prove to know what is Dhamma-Vinaya, today even Monks are in doubt to do so and spend Dana and times like other people in doubt, making nothing but troubles all over the world and serve the world.

Also there are minor variation between the editions (PTS, Buddha Jayanthi, Burmese, Thai, Cambodian, etc.). What accounts for these variations and what they are and how material are they?

If something did not change somewhere there cannot be variations. Am I right?

One needs to compare the amount of variations and compare it with time distance and possibilities of information (nearly nothing) with our last 100 years having "scholars" involved. Anicca is fundamental characteristic but its speed is a matter of hiri and ottappa. It would be naively to think that it appeared at once and never changed. Having such as the Chaṭṭha Saṅgāyana collection is certainly a last gift and will no more happen in this Buddha-Area.

If changes happened in a recent council like the 6th or 5th these changes most likely in the preceding. This must be published some where.

Once again, it was never usual to change something. There have been additions and of course there have been mistakes when delivering (that is natural) and there is no such as "must". What ever is done in unity has to be protected. That was the way since its beginning and the interpretations in between are simply useless, Upasaka Dharmasena. There are 1000 of people who like it to be this and that, according to there way of thought. There are even uncountable people who like to know the original and yet they don't like to simply walk the way to be sure of the heart wood, disputing on leaves.

To walk the path you need to know exactly where you are going. Going with eyes open and armed with more knowledge is always better.

Sure, the people in the coffee shop have the same opinion and discover the best way together every day. One will not know where he/she goes and how it looks and if he/she knows why would he/she go? How much knowledge? That remembers Atma more on the Ninganthas and Buddhas Question to them. Do you know how much knowledge you have gained? Do you know how much knowledge needs to be gained to be able to walk? ... That is a traditional argument of Traders people who give water bottles instead of showing simply the spring.

Practice and knowledge needs to be in Balance. If you have not knowledge and pratice then you go astray. If you have knowledge and not pratice you go no where. But ultimately if your Parami is not strong enough to realise the Dhamma with your own efforts the source to learn them is the Master's words. So trying to find the what the master words are an meaning (Niruthi) is part of this exercise.

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

Changes to the original Pali? I wouldn't think that a change made in the 6th council would have been forgotten in time.

The Scriptures or the Doctrine of the Supreme Buddha is called the Sutta Pitaka, and consists chiefly of instructive discourses delivered by the Buddha to both the Sangha and the laity on various occasions. A few discourses, expounded by disciples such as the Venerable Sariputta, Moggallana, and Ananda, are incorporated and are accorded as much veneration as the Word of the Buddha Himself, since they were approved by Him.
The Sutta Pitaka consists of the following five Nikayas(Collections):

Digha Nikaya (Collection of Long Discourses)
Majjhima Nikaya (Collection of Middle-length
Discourses)
Samyutta Nikaya (Collection of Kindred Sayings)
Anguttara Nikaya (Collection of Gradual Sayings)
Khuddaka Nikaya (Smaller Collection)

There are no changes made to the first four, but the fifth got expanded with time. Khuddaka Nikaya, the fifth, is a minor or smaller collection. Although termed "smaller", it is in fact the largest as more and more books have been added to it over the years. It has grown to 15 books in the Thai and Sri Lankan versions. In 1956, the Sangha Council in Burma added another 3 books, which are not the Supreme Buddha's own words. These 3 additions are additions are Questions of King Milinda, Petakopadesa and Nettipakarana. This is how the Khuddaka Nikaya grew from a minor collection to become a major collection! In the future, say in 500 or 1000 years' time, this would definitely create more confusion. Out of the 18 books now, probably only 6 are reliable in that they do not contradict the earliest 4 Nikayas. These 6 reliable books are the Dhammapada, Sutta Nipata, Theragatha, Therigatha, Itivuttaka and Udana.. This is how the Khuddaka Nikaya grew from a minor collection to become a major collection! In the future, say in 500 or 1000 years' time, this would definitely create more confusion. Out of the 18 books now, probably only 6 are reliable in that they do not contradict the earliest 4 Nikayas. These 6 reliable books are the Dhammapada, Sutta Nipata, Theragatha, Therigatha, Itivuttaka and Udana.
But I personally would trust the Questions of King Milinda and Nettipakarana a whole lot more than the Abhidhamma, which got added much later on. I will not go into Abhidhamma (the third basket of the Tipitaka) as it will confuse things in my humble openion. When there are nearly 18,000 suttas that are found in the canonical texts why would one want to check the Abhidhamma? It came only after the 3rd Buddhist Council. So my advice to you is to please limit yourself to reading only canonical texts (Sutta Pitaka) until you are fully established in the Path. Do not go even into the Visuddhimagga – it is only a thesis that Buddhagosha Thera wrote to show his qualifications.

To get to the heartwood, supporting good intentions with this question and counter not so wise intentions or coloring of the question, and leading to an aim:

‘When you know for yourselves...’: The Authenticity of the Pali
  Suttas, by Thanissaro Bhikkhu (2002; 17pp./52KB)
      For centuries scholars have argued over which parts of the Pali canon — if any — contain an accurate record of the Buddha's teachings.
  The texts themselves state that doubts about the Dhamma can be
  decisively resolved only if one puts the teachings into practice to
  the point of attaining stream-entry, the first stage of enlightenment.
  In this essay the author explains the qualities that (according to the
  texts) one must develop in order to authenticate the Dhamma for
  oneself.

If seeking for a technical answer, not so aimed at an aim beyond assuming, it's maybe of future fruits here on DW: Who added what to buddhavacana or who removed what from buddhavacana? since such makes many people busy and gratified.
(Note: this answer has not been given with the agreement to be means of trade or the purpose of/for trade and/or keep people trapped and bound. How you handle it lies in your sphere, but does not excuse the deed here either.)


text:
Understanding that Perception and Consciousness are temporary
In five aggregates I'm bit confused when it says Perception and Consciousness are temporary . I can see form , feelings and formations are temporary by practice. Could someone provide me some more context to see this in practice ?

Mr/mrs nish1013
Perception (remembrance, preoccupation): How did you understand the word "world" when you have been 4 years, 15 years, now? Or let me ask: When you saw a attractive man/woman when you have 6 was it the same perception as with 16, and now? When did you learn what red looks like? How does pure red looks like. How do you feel about the person who writes you this answer? How will you perceive it later?
Consciousness (eye, ear, nose, tongue, body, intellect): What is your current consciousness, of what are you aware right now? Of what have you been aware when you wrote this question? Have you been aware of a certain sound, form? Is it still present?
And let Atma then also ask you back of what you estimate being formation, feeling and body.
(Note: this answer has not been given with the agreement to be means of trade or the purpose of/for trade and/or keep people trapped and bound. How you handle it lies in your sphere, but does not excuse the deed here either.)

The 3 characteristics in Perception is difficult to identify as they are mostly tained by Perversion of Perception. Initially this can be rectified by building contracting perception. Seven such contemplations are given in (Vitthāra) Satta Sañña Sutta and set of 10 given in Giri-m-ananda Sutta. Also when you experience Perception gives rise to the following chain thoughts arise > desires > passions > searching. (Saññā Nānatta Sutta) Generally what you can start looking at from searching. This is searching to experiences to fulfil your passions, so on and so forths. When you realise subject of lusting is impermanence then you see Perception of Impermanence. (Such pratice is covered in Anicca Saññā Sutta) This means your Perversion of Perception has reduced hence see the Impermanence of Perception. Ultimately what you lust is for sensation either pleasant, unpleasant or neutral by understanding this perhaps you can understand perception. This since perception is hard to understand try to understand something the impermanence caused by perception thought which you try to understand impermanence of perception or something that creates perception in the cause and effect chain.
What consciousness does is it recognises "It is pleasant ... unpleasant ... neutral". The the route to understand impermanence of consciousness is to start with the sensations it produce. You should see them as Arising and Passing with Equanimity. (Pahāna Sutta, Avijja Pahana Sutta 2) Start from some point in the causality chain and move up or down to develop your understanding.
Ultimately what needs to get unrooted is ignorance hence being able to see thing as they are and finally you experience revolution hence stopping the turning of dependent origination.


text:
Is really that "Breath Stops when Thought Stops"
Is Body - Breath - Mind are connected to each other, and Thinking process really need oxygen to operate. When I sit for meditation i feel my breath is stop (Gap) and thought slows down, but for very minimum time.

It is just a bad translation. Alternative ways to say it:
Breath Gradually Ceases when Thought Gradually Ceases
Breath Gradually Stills when Thought Gradually Stills
Breath Quietens when Thought Quietens
Breath Calms Down when Thought Calms Down
Consider SN 36.11:

"I have taught, monk, the gradual cessation of conditioned phenomena. [...] Having attained the second absorption, thought-conception and discursive thinking has ceased. [...] Having attained the fourth absorption, inhalation and exhalation have ceased.
"I have further taught, monk, the gradual stilling of conditioned phenomena. [...] Having attained the second absorption, thought-conception and discursive thinking been  stilled. [...] Having attained the fourth absorption, inhalation and exhalation have been stilled.
"There are, monk, these six quietenings (or calmings). [...] Having attained the second absorption, thought-conception and discursive thinking are quietened. [...] Having attained the fourth absorption, inhalation and exhalation is quietened.

Thank you @Andrei Volkov. Now I am understanding.. Now my question is   "How to be Completely aware in each and every moment"...even Working, Walking, Talking.. can "Continuous Breath Awareness" is a Answer??

Yes, you got it :)

Ok.. Its means Only awareness.. not contemplation .. not concentration..

Mental Fabrications is associated with sensations, hence will not stop until sensations stop. There are ways to stop thoughts is to develop Nirodha Samapatti or realise Nirvana by other means. When you have Nirvana as object only will your thinking stop. Verbal fabrication which is Thinking and Pondering will stop in the second Jhana.
When breathing stops your bodily fabrications have stopped. But when thoughts arise new fabrications arise which might have bodily impact hence breathing start again.
The there is a gap or breathing stops you have to contemplate the sensations you experience in the upper lip or even the whole body. See: LECTURE FOUR: MASTERING THE VEDANA by ANAPANASATI - MINDFULNESS WITH BREATHING Unveiling the Secrets of Life: a Manual for Serious Beginners. When the breath is there look at the flow and touch of the breath. When it is not the sensations on the last point the breath touched. (2nd Tetrads)
Do not get alarmed if your breath stops for a long duration but this should not be forced.

Source: Anapanasati

Thank you @Suminda Sirinath S. Dharmasena. But what is a goal of meditation. Increasing the GAP (When breath stops)?. That's lead to a Present moment, Absorbing in Moment??. or analyzing??.. When the awareness is aware of awareness?? please guide me..

Great you felt it was useful. I feel this might need to be posted as a new question, as if I answer it here this my answer will not be for your original question.

I think I can add it here as you mentioned gap in the original question.

Ok. @Suminda Sirinath S. Dharmasena

I noticed you accepted my answer but not unvoted. Upvote is to signal something is useful or giving your endorsement to the answer / question. So wondering if I have missed something or there is gap between what you expected out of the answer than what I gave?

Respected @Suminda Sirinath S. Dharmasena sir, Thank you for your valuable replay. But I am a new user in Stack Overflow and unless and until I earn total 15 reputation my Vote doesn't count. My vote publicly display after 15 reputation.

I did not know that. Anyway just wanted to see if there was a fault or shortfall in my part.

No sir, there is no fault in your side, as per your suggestion I posted new question and I am waiting for your answer. Thank you once again.


text:
What is the goal of Meditation- is it increasing the gap?
When I sit for meditation, sometimes I realize my breath has stopped and thoughts are subtle, for but a very minimum amount of time, but that time I feel totally in a present moment, in a moment.
It this a goal of meditation? or something else? or analyzing? When is the awareness aware of awareness? Is feeling the gap awareness?

Do you have a specific method of meditation?

Source: Anapanasati
If you see step 4 above it says "Tranquilise the bodily activities". In this stage you do calm the breath, i.e., increase the gap, but you do not manipulate the breath directly.
For further reference on claiming the breath see: LECTURE THREE: CALMING THE KAYA from ANAPANASATI - MINDFULNESS WITH BREATHING Unveiling the Secrets of Life: a Manual for Serious Beginners by BUDDHADASA BHIKKHU, Knowing and Seeing 4th Ed. by Ven. Pa-Auk Sayadaw p35.
Also in meditation you have to be in the present moment and see arising and passing or sensation at the present moment as you have realise.

Is the experiencing rapture referring to the same rapture as one of the ten imperfections of insight ?

@Ryan I think that the 10 imperfections are experiences that we can get stuck on, which could block progress. Like anything else that we experience, they are a sign of something or other, and we should note and move on. Rapture is a sign of a particular stage of meditative attainment, and we need to continue on past that. This is like something that my Meditation Teacher told me. So, I can't say it is the same or different - rapture is rapture - but your attitude towards it matters.

There are many reasons why people meditate, who should know what your intent is. As for the path of Dhamma, its to get insight, knowledge and vision: pañña. And it's purpose is to get ride of dukkha (suffering and stress).
It's pretty good to ask one self why do I meditate or better, why I still don't do it. Atma does not know where Ajay actually stand and where his/her general thought about it come from, but a good guide in simple words would be Buddho.
(Note: this answer has not been given with the agreement to be means of trade or the purpose of/for trade and/or keep people trapped and bound. How you handle it lies in your sphere, but does not excuse the deed here either.)

Goal Of Meditation

The Goal of Meditation is being in the PRESENT MOMENT. Why? Because Past and Future does not exist. They exist only in the mind. What really exist is a Present moment, and what we really have is a Present Moment.

Meditation leads to silence (here-now) which leads to Nirvana. Therefore if you talk about goal then probably it is Nirvana. But you cannot aim for it in a direct way. You cannot work for it. It will come on its own.


text:
How to completely be aware of each moment?
How can I be completely aware in each and every moment, even working, walking, or talking? Is "continuous breath awareness" is an answer?

continuous breath awareness is good but there is a catch. Imagine yourself running to catch a bus or running into the elevator or maybe any other sudden choice or a task that you can think of, then it becomes a hard task to focus on Breath. And it is very easy to lose focus on breath.
This is why Lord Buddha had certain guidelines for people who wanted to practice the "Breathing Meditation". Lord Buddha asked the practitioner to sit down calmly in a position that is comforting and start to focus on breath. I know the description is a bit longer than that but the point is Lord Buddha never gave such physical information to practice any other meditation. Because the mindfulness that comes from the continuous breath awareness can be a bit fragile there are much strong and powerful substitutes to replace it.

As you know there are two paths to a practitioner to reach goals in meditation.
One is called "Samatha" and other one is "Vipassana". Continuous breath awareness belongs to "Samatha" as it focus on calmness. Samatha Meditation develops a certain set of mind where dialog from mind start to cease when the practitioner goes deeper into the meditation.
Vipassana on the other hand is more active and it depends on the dialog from the mind (Vithakka Vichara). The thing with this sort of meditation is that there is no good position or a place or a time to practice. You can do it anytime,anywhere and in any position.

So the solution is.....
If you need to be Mindful at all times the best option is to go with Vipassana. And there is no better way to be Mindful as "Vipassana" is a "Win Win"  situation to the practitioner.
Let me tell you why, If you start doing Vipassana and practice it well it will automatically fix your focus and you will feel yourself getting better at almost anything you do, And if you are to die you will dies with proper Mindfulness.
And as lord Buddha once said

The greatest good karma that a living being can do is to focus on
  "Anithya,Dhukka,Anatman".

Here are some Audio links to practice - Vipassana Mindfulness
Impermanent Meditation 1.MP3
Impermanent Meditation 2.MP3
Meditation of Posturest full Awareness.mp3
Meditation of Foulness.mp3
Meditation on Nine Cemetery Contemplations.mp3
Meditation on Elements.mp3

@Ajay , U R welcome.  : -)

Enlightented person nature is awarness.. i am right.. he is by default touch with the present moment.. he is absorbed in the moment.. isn't it??

@JyoSoudagar-Ajay He is aware and mindful but at the same time he is not dominated by it.Here You need to understand a simple concept and that is, One should me mindful but it should not be a forced one. You should reach a point in which mindfulness is automatic and natural. Even the mindfulness is supposed to be governed by awareness. Because a lot of people who practice Meditation soon run in to Ego problems and after that they are not ready to hear anyone's words. They only talk about what they have felt and pay no respect to the teaching. Remember it is essential to follow the path given..

Because if you take your own opinion as the truth and start to grow on that you will be lost. So be careful my friend. I wish you well. May Triple Gems Bless you! @JyoSoudagar-Ajay

You can still be aware of the breath. In case of working it is more easy to see the expansion and contraction nature / sensation of breathing process. In which case it might be an idea to look at your chest or abdomen for rising and falling sensation.
When you walk, talk or do anything else you need mindfulness to do the task right. In Buddhism this awareness is not too tied to being aware of what you do. What needs to be done is to be aware of the arising and passing of sensation (phenomena what is felt) with equanimity. In the case of breath any sensation pertaining to the breath like expansion contraction or touch at the upper lip or nose or length will be sufficient.

Why seeking of "being aware constant"? Nobody can gain any insight and vision by just being aware and no one, teaching for release, suggest such. So here some  Food for Awakening - The Role of Appropriate Attention
(Note: not given for trade, exchange, entertainment and stacks but as a tiny door out of that wheel)

Think of your mind like some bits of leaves in water. When life is going by, these leaves get agitated, the water shakes and you start fixating on one leaf or another. Not being mindful is being agitated, looking at different thing to different thing, being afraid or worrying or being attached with so many thoughts happening you lose track of the beauty around you. Being mindful is saying oh look at that pretty leaf, and you are paying attention to it very carefully as it floats around. Mindfulness takes practice, and longer and longer you can hold attention to the leaf. There is nothing wrong about this.
But being mindful like this for extended periods is hard, because the water is always agitating, moving the leaves around. The leaves are external, they don't represent you in entirety, there is more, but you don't perceive the water because you are usually fixated on the leaves. To perceive the water is much more difficult, unless you stop the herbs from moving around. So how to calm the water? Meditate. That is why we close our eyes when we meditate, and we go to a quiet and calm place to do it. To allow the water to calm. Straight posture, eyes steadily gazed between the eyebrows. This posture allows awareness to be cultivated, and the mind to calm down and steady. Then the water calms, the leaves fall down to the bottom, and your awareness increases of the inner state. You perceive the water as it is. And you see the leaves are there, but you are not involved with them. When you practice this, it stays, and you go to the outside world and the water does not get so agitated. You can look at each leaf individually and it is much easier to be mindful. They go hand in hand and nature one another.  When the water is still, you are 100 percent mindful.
Most of spirituality, no matter what religion, will be cultivating awareness to some degree. Christians do it through their emphasis on love, which is the true nature of things. Hindus tend to do it through rituals that engage the senses and focus them on a higher power. Buddhists and Hindus both do that actually, and they both meditate. Islamic people do it through regular prayer. You have to find the path that helps you do it the best. Even different Buddhist schools are very different in practice, so you find the one that cultivates the best in you. There is not only one way.

Samadhi needs to be stronger for that to happen. If you really want to be lucid, clearly aware of every moment, you have to be fully committed and practicing Samadhi 24/7. Samadhi is undistractible lucidity, the ability to focus on a chosen field of awareness, without getting sidetracked by distraction. You think the thoughts you want to think, and you don't think the thoughts you don't want to think, whether at work, in quiet sitting meditation, etc. If your samadhi develops well, with committed unrelenting practice 24/7, then you'll gradually become lucid every moment.

I would like to start with Buddhas discourse to Bahiya who didn't know anything about Buddhism but met Buddha while he was pegging & wanted Buddha to tell him about the teachings urgently and Buddha impressed by his urgency told it to him in a nutshell.
From Mindfulness: A Practical Guide to Awakening

In the seen there is only the seen in the heard,there is only the
  heard in the sensed [smell,taste,and touch],there is only the
  sensed,in the cognized,there is only the cognized..This Bahiya is how
  you should train yourself.When Bahiya there is for you ,in the seen
  only the seen,in the heard only the heard,in the sensed only the
  sensed,in the cognized only the cognized,then Bahyia, there is no
  'you' in connection with all that,when Bahyia,there is no you in
  connection with all that, there is no you there.When Bahyia there is
  no you there,then Bahyia,you are neither here nor there nor in between
  the two.This,just this,is the end of suffering.

You see what was truly amazing about Buddha,was his realization that there is  nothing...absolutely ,but the quality of this moment...and that it is the end of suffering.His whole life's work was to help people see this.
Have you ever wondered what happens when you first see a child ?.First you are in the moment,for you there is only the light smile,only the fresh eyes,the purity the sincerity and a beautiful nonchalance. Second The child himself is in the moment and because of that he has raised your awareness and you became in the moment.Later people teach him to think about the future and regret the past because they are afraid to be like that child,it requires a kind of vulnerability.
Thus recognizing this should be effortless,you don't force your mind to do it ,like you don't force your stomach to digest food, it has to be convinced by it.You have to be free not only from the sociocultural shackles but your own,including the need to be aware,only then can real connection with life happen.
So in your next meditation session don't try to relax ,don't try to let go,don't try to connect or be positive ,just don't do anything in particular and just see whatever is there ,listen to life to existence,and see where it leads you.
You have a great luck.

Short answer: You cannot.
Longer answer:
You really, really can't.  You can't even really see how much you are unconscious in the present, and you and I are considerably more unconscious that we'd care to be aware of.  Awareness of unawareness is itself awareness.

The student asked, "What should be done about temporary lapses in presence?"
T'ou-tzu said, "Who informs you about them?"

Solution #1:
Have you ever heard of Alex Honnold?  Look him up on Google Images.  He climbs mountains without harnesses.  You want to be present every moment?  Try that.
(Don't really try that)

"Be like someone who sees a ferocious tiger, totally engrossed in getting away and escaping with his life" - from Pocket Zen Reader by Thomas Cleary

The tendency is to relate to awareness as a place one resides, get's to, or who one is.  Awareness is a fluid state that has no outer boundary, always anchored in the present, infinitely expansive. If you think you are aware, you are not aware.
Our awareness is content and context.  The content of our awareness varies according to situation, mood, etc.  The context of our awareness is the space wherein the content of our awareness lives.  The larger and more open the context of our awareness, the richer and more varied is our experience, the greater our intelligence and ability to interact with that which shows up in our field of consciousness.
The context of your awareness expands and contracts, and within this context lives what you experience as your self.
Edit:  To avoid misinterpretation; this isn't to suggest that one shouldn't be mindful at all times.  But let's be clear:  You can't do that.  No one in this forum can.  That isn't to say you shouldn't be mindful at all times; but you can't and you won't.  But you still should.  There is no answer that will suitably provide you with what you need in order to be mindful at all times.  If you look at it as a place to get; let me remove all suspense:  YOU WILL NEVER GET THERE;  however, it is always possible to come from there.  I recommend you do that.

Saying you can't is wrong. Actually Lord Buddha advised Buddhists to be Mindful all the time. If you do not know learn about "Samma sathi".

@Theravada Lord Buddha advised Buddhist to be Mindful all the time.  -  that is not what I said you cannot do.  Furthermore, it is not How can I be completely aware in each and every moment as the OP asked.  Also, Being Mindful is not a place to get to, but a place to come from.  I recommend being mindful at all times; but no one asked about that.

sorry @user1167442 I did not understand your answer..

@user1167442 I think meaning of Enlightenment mean Awakenings.. Person who aweak in all the sensons. then its nature to be aware in each and every moment.. Isn't is?

I never answer questions with 'the answer'.  I answer questions with an intention that my answer makes a difference.


text:
Do thoughts 'create' vedana?
Vedana is described as reaction to a sense contact. Are these only the 5 senses or is vedana also 'created' by thoughts or emotions?

Contact causes feeling. What ever sense door it enters/touches: Eye, ear, nose, tongue, body, intellect. And what does it touch? The Eye does not feel, the ear does not feel... the intellect maybe? Nandakovada Sutta: Nandaka's Exhortation
(Note: this answer has not been given with the agreement to be means of trade or the purpose of/for trade and/or keep people trapped and bound. How you handle it lies in your sphere, but does not excuse the deed here either.)

Dhātu Vibhaṅga Sutta

On cognizing a mind-object with the mind,
one investigates the mind-object that the basis of mental joy,
one investigates the mind-object that is the basis of mental pain,
one investigates the mind-object that is the basis of equanimity.

Titth’ayatana Sutta

Cognizing a mental object with the mind, one examines the mental object as the basis for
  pleasure, or for pain, or for neither-pain-nor-pleasure

Saññā Nānatta Sutta

Dependent on the mind-object element, there arises the perception of mind-object;
dependent on the perception of mind-object, there arises the thought regarding mind-object;
dependent on the thought regarding mind-object, there arises the desire for mind-object;
dependent on the desire for mind-object, there arises the passion for mind-object;
dependent on the passion for mind-object, there arises the searching for mind-object.

Here searching is for the pleasure the intellectual stimulation brought.
Also all 121 minds according to Theravada Abhidhamma is associated with sensation as the mental factors of sensation is present in each of them.
When dealing with any sensation from any source (Contact with Faculties, 4 Frames of Mindfulness) you have to look at the arising and passing of sensations. Use painful sensation to eradicate aversion, pleasant sensation to eradicate craving and neutral to eradicate ignorance. How to sensation tied to thoughts are as follows:
Adopted from Pahāna Sutta (also found in the introductory commentary as is). This goes for thoughts as well.

(1) the latent tendency to lust reinforced by being attached to pleasant feelings;
(2) the latent tendency to aversion reinforced by rejecting painful feelings;
(3) the latent tendency to ignorance reinforced by ignoring neutral feelings

Avijja Pahana Sutta 2

Here, bhikshu, the monk has learned [heard] that nothing is worth clinging to. And a monk has
  learned that nothing is worth clinging to, thus: he directly knows all things. Having directly understood all
  things, he fully understands all things.
Having fully understood everything, he sees all signs differently:
He sees the mind differently; he sees mind-objects differently; he sees mind-consciousness differently;
  he sees mind-contact differently. Whatever that is pleasant, or painful, or neutral, that arises on
  account of mind-contact as condition, that, too, he sees differently.
Monk, when a monk knows and sees thus, ignorance is abandoned by him and true knowledge
  (vijja) arises.

Yes, (as per Yogacara Abhidharma) vedana is also created by thoughts. The thoughts, just like sense-objects, stimulate samskaras (imprints) in the memory, and that generates vedana (feelings).
For the purposes of your question, we can say that the main part of emotions  - their somatic component (what you feel in your chest etc.) - are vedana.

According to Mahayana abhidharma, a main mind and the mental factors in its retinue share five similarities. Also, as Kyabje Yeshe Gyeltsen says:

Moreover, the two – a main mind and the mental factors in its retinue
  – are said to be one entity and concomitant by way of five types of
  similarities. Hence, it is incorrect to assert that minds and mental
  factors are not similar in time and that they are different entities,
  as well as to posit that their observed objects are separate.

Concretely, a mental consciousness remembering blue and the feeling associated with it:

Arise simultaneously
Have the same object [of engagement]
Take the same aspect [of blue]
Arise in dependence upon the mental sense power
And so forth.

Thus, it is not the case that 'thoughts create feelings' because thought is the object of both the main mind and the mental factors associated with that main mind, and because both of these [main and mental factors] arise simultaneously. The mind-object - thought - does not precede feelings, and thus it is not created by it.


text:
What are the suttas in which the Buddha provides instruction on how to meditate?
What are the actual suttas in which the Buddha described how to meditate? A list of all such suttas would be greatly appreciated.
Thanks!

To straighten view before meditation: Samma,ditthi Sutta

Anapana

Anapanasati Sutta

Satipatthana

Satipatthana Sutta and Mahāsatipaṭṭhāna Sutta
Kayagatasati Sutta
Saṅkhitta Dhamma Sutta

Elements / properties

Dhātu Vibhaṅga Sutta
Titth’ayatana Sutta
Maha Hatthi,padapama Sutta
Bahu Dhātuka Sutta

Reflective / perception based

Giri-m-ananda Sutta
Indriya Bhāvanā Sutta
Amba,latthika Rahul’ovada Sutta

Metta, Karuna, Mudita, Upekka

Saṅkhitta Dhamma Sutta

My favorite sutta on meditation is Cula-suññata Sutta (The Lesser Discourse on Emptiness). Thanissaro Bhikkhu provides a good commentary on this in his article The Integrity of Emptiness, the section called "Emptiness as an Approach to Meditation".
The two other suttas everyone else mentions - Anapanasati and Satipatthana suttas - are very good too.
There are also nice tidbits in the Northern recording of the Anapanasati Sutta, called Ānāpānasmṛti Sutra from Ekottarika Āgama.
Also, if you are specifically into Jhana meditation, then Samadhanga Sutta provides the canonical definitions of the Four Jhanas.

Two notable suttas in which Buddha provided meditation instructions are:

Satipatthana Sutta
Anapanasati Sutta

Additionally, the Karaniya Metta Sutta addresses the practice of mettā meditation.

Gelanna Sutta is the sutta through which Buddha provides instructions on how to meditate. Other forms of meditations are Anapanasati sutta,Satipatthana sutta, Bhikkhunuppasaya Sutta.
In Buddhism, the Tripitaka (in Pali) is earliest collection of Buddhist teachings and the only text recognized as canonical by Theravada Buddhists. Tripitaka means 'three baskets' from the way in which it was originally recorded: text was written on long, narrow leaves, which were sewn at edges and grouped into bunches and stored in baskets.

The Gelanna Sutta which you mentioned is recommended for people who are sick or dying. Another is the Anathapindikovada Sutta.

majjhima nikāya 20. Vitakkasaṇṭhānasutta --> I use/belive this to be sutta about samma voyamma. After reading the suttas I am not convinced/sure about any explanation about what is samma sati or samma samdhi.

samma sati or samma samdhi are explained in majjhima nikāya 117


text:
Is attachment to the word "Meditation" a problem?
I like to Meditate, I like to read about Meditation, I like to think about Meditation; but the word ...

"MEDITATION.. MEDITATION.."

... is always in my mind, I am attached to it.
How can I avoid this attachment?
I don't want to make Meditation as a PROBLEM. I just want to use it as a Solution. I think it will lead me to SUFFERING.
How I will meditate but remain unattached to it?

You'll grow out of it eventually.  What you are experiencing right now is the honeymoon period.  Everyone goes through it.  It's no different than the start of a new relationship.  Everything is fresh, exciting, captivating.  The word discipline is meaningless.  How could you not want to sit!  There is absolutely nothing wrong with this.  Use this opportunity to learn as much as you can.  Sit as much as you'd like.  Work on developing your concentration.  Just like working out, the gains that come in the beginner phase have no equivalent at any other point in your practice.  Things are easy now.  Take advantage of them.
But everything fades in intensity.  Eventually, you are going to come to a point in your practice where maybe your sits aren't going so well.  Maybe progress isn't coming as fast as it was.  Perhaps you want to jump over and try a different tradition.  Who knows.  You might even find yourself getting bored from time to time.  All of this is also normal.  In fact, it's where the real practice begins.  From here on out, you will learn that while sitting reaps unimaginable rewards, they don't come without work.  Here, you get to stare face to face with the obstacles that are holding you back.  This is where you truly understand why one Zen koan calls "sitting long and getting tired" the heart of Buddhism.  These difficulties are all to be embraced.  They are what cause real transformation to occur.

very nice read!

I'm not sure whether you're answering, I am attached to meditation, or, I am attached to the word "meditation" ... I think the OP's question was the latter.

I had a tough time teasing out what he was asking.  I went with answering the final part of his question which was - "How will I meditate but remain unattached to it?"

Thank you @ChrisW.. you edit my question in well Format.. from next time..sorry from NOW I will write question in good format

@JyoSoudagar-Ajay You're welcome. I hope I understood you! I thought you wrote well: clearly and carefully. The syntax for formatting is called markdown and it's relatively simple (for software developers); it's summarized here and also here. The editor (input edit/text box) has an edit toolbar, but I never use it and instead I just type in the markdown directly.

Thank's once's again @ChrisW for helping me.. and thanks for the link..

Here is the thing about attachment...
New Buddhists learn how bad attachment is and they immediately thing\k all attachments are bad. Any ironically no one care to ask "Are all the attachments bad?".

Good attachments vs Bad attachments
As you are afraid of bad attachments i assume you already know what they are so i will move on to good attachments.....

Good attachments
Not all the attachments are bad, For example the need to reach the end or the need to reach nirvana is an attachment. But without such an attachment you will not reach anywhere. So it is necessary for a being to have some incentive to work on something. And this is true to both good and bad things. So as you can see Lord Buddha never said that you should get rid of good ones along with the bad ones.
You must have this need to Meditate and you should feed it. This is called "Shraddha". Now you have realized the path and you are willingly going towards the goal.

So what is good and what is bad?
It is very simple...
If some attachment is driving you towards bad things you should try your best to get rid of that attachment.
It some attachment is driving towards the path or your personal practice you should keep that need and feed it, because it is your only true friend  to push you towards the path and away from other distractions.

Hope you well, and remember...

The path is a one with comfort, But if you feel much discomfort it is because you are paying too much attention to insignificant details.If you keep practicing all the unnecessary attachments will fall without your influence and only good ones will last...

Thank a lot @Theravada... I will remember this.."The path is a one with comfort, But if you feel much discomfort it is because you are paying too much attention to insignificant details"

Glad i could help :-)  @JyoSoudagar-Ajay

Just do it, Mr/Mrs Ajay. It's like if you are in love. Talking, thinking, hoping... and then remember the time when you have been in love, when it seems to lose interest or you tend to look for a side relation.

In German I think it is (or was) common and even necessary to use a title like Herr or Frau, but so far as I know that's less true in common English. So I would usually address the OP as simply "Ajay" because that's the name they gave us. In English "Mr/Mrs Ajay" is quite formal (almost too formal): "Just do it, Ajay." would be less formal ... it would be familiar, and read as if you're trying to be friendly. Or it's common to omit the name entirely (e.g. "Just do it. It's like if you are in love.") to concentrate on the answer.

You seem to have two user accounts i.e. http://buddhism.stackexchange.com/users/7500/samana-johann and http://buddhism.stackexchange.com/users/7555/samana-johann ... is that deliberate or an accident? Why not use your (older) existing user account? It can be problematic if a person uses several different accounts. I urge you to use one single user account instead.

Maybe you can merge the accounts.

@Ajay This is the solution. Just do it but do it right. Doing something wrong would be problematic so be careful you are doing the right thing.

@SumindaSirinathS.Dharmasena No, I cannot merge the accounts. A user can contact SE to ask that their two accounts be merged, and SE can then do it. Moderators can delete an account, but not merge one with another.

To ChrisW's point, in modern American English to repeatedly use Mr. (e.g. Mr. Anderson) outside of a very formal situation would sound sarcastic.

Adressing in a polite way is also decaying in German, still better is the notion of politeness in Austria, but as soon people join Ikea and internet, such ways are forgotten. Atma had been killed for staying with that way... But/and it's a very good training to stay mindful, best, if Upasaka Chris uses generally 3. person. May valued Upasaka Chris it. In regard of the accound, Upasaka @ChrisW, that's just like anicca is. Atma would not urge to get this or hold on that. What ever is, is ok and it does not make so much stress, how to get ride of credits. May Mr/Mrs. Aya pardon this misuse here.

@SamanaJohann Should I understand that "the Samana" would prefer that I always address him using the "third person": like this, "the Samana"?

Unfortunately, in modern English and American, as explained in Andrei's comment above, emphasizing a title sounds so formal or unnatural that it can sound (or might make the hearer feel) distant, cold, reproving, alien, inhuman[e], caste-conscious, or even hostile; instead of friendly, intimate, or easy.  A German-speaker and some anglophones may intend it politely, but Andrei's saying (and he's not wrong) that it "would sound sarcastic" explains that it can be conventionally [mis]understood as being deliberately impolite, calling attention to the speaker, ...

... and stand-offish. I guessed that the Samana's mode of address is a polite carry-over from German: but, it may (I am afraid it will sometimes, which is why I am telling him this) make any his social interactions more prickly if he always does that when he writes in English, to people who aren't accustomed to that form, on the internet. It was for that reason that suggested that the modes of address in my first comment, above, could be considered as a substitute.

Good is n.ly considered unnatural by people who are living in spheres of bad habits. Its not sarcastic to say wrong habits, which have been different, not long time ago, are wrong (not beneficial in measures of Dhamma & its aim). Atma does not struggle that much with that, maybe the audience do as it wishes. & U. Chris, if you like to try it, do it, no demand. Its (promised) a great challenge and on does not write faster as mindfulness would put one back. May you ask U. Dharmasena, if the ways of speaking would be able where he comes from or anybody would even talk with him, doing it "natural"

Chris is able to write in the third person and claims that he shouldn't find it "a great challenge", however that he is unlikely to do it unless it is expected or requested of him -- it is a habit, a convention, a mode of speech -- he fears that main challenge (and a potentially useless challenge at that) is the social friction it might cause, using language that's archaic and potentially irritating to its audience.

Actually one does not only speak in third person, but even give this person a certain position in regard of the other. There is where it become not only a habit, one does not easy keep even such a strange habit in an unmindful moment (try it), but also a permanent consideration of with whom one talks about and where one places ones position or give others in this way. Its a real good training, Upasaka Chris. Atma will not introduce further in this regard, since such ways would be as against the grain, as it could be. & yes, one is able to make people angry by being polite. Certain do not like.

Chris is grateful for the Samana Johann's advice, but remains concerned that over-using formal titles will be sometimes understood as impolite (the etymology of "polite" being "polished, smooth"). The Samana may consider this as part of Chris' advice about one's understanding of the English language.

Yes, that is reputation one fears to lose and not knowing what is the foremost and what is behind, people go on the level, lets orientate on the lowest or on the mass. But there is no need to fear the lose of reputations in regard of people which are worthy to do not lose ones reputation. It's a socializing thing, how to behavior that my food place does not become inaccessible. No need to worry, Upasaka Chris, Atma knows well what would be needed to be attractive if he would prefer that rather to give some capable a possibility. It's like if you are in love. Talking, thinking, hoping... OP?

If we both would be laypeople, it would be proper to address Upaska Chis with uncle, or my uncle, or Sir, or our moderator, or mr teacher, uhh... Atma would love it, if it would be proper, would Upasaka Chis? Maybe Atma should follow Upasaka Dharmasena suggestion to write more about Apacāyana, since it is something one could practice everywhere.