text:
When is the best time for ordination?
When exactly is it worth considering to ordain as a monk?
Is it something that happens automatically during the path, that is, (a) special experience(s) or insight into the three characteristics?
Is strong uncomfort experienced when living the monastic life?
Thanks

I think that in some countries everyone (or every man) ordains but (for most of them) only temporarily.

As far I know, in some countries people ordain due to societal custom et cetera, but even in ordination  intention is key. If it's some external force that is moving you, it is not necessarily a bad thing and can definitely encourage one to become a monk for life, but usually this is not the case.

I assumed it was a stage of people's education, and a good opportunity to stay if they choose to.

When you are already observing the precepts there will be no uncomfort living the monastic life.

Which precepts are you referring to?

in thailand a man ordains for 3 months to make merit for this mother's reincarnation and prepare himself for marriage for a wife. Its for the purpose of two women: wife and mother

While this is not necessarily a bad motivation to ordain DD, I think ordination should preferably always be done because of one's own sake. One has realised that the Dhamma is the way to live by. If one does not enjoy it, or does it merely for the sake of others, it's all shaky. It is never certain that other people will approve of one's deeds (mother and wife in your example)

When you become dispassionate in continuing the lay life or when you get enough confidence that you can successfully fend off the temptations of lay life, it is worth considering ordination. I would suggest staying in a monastery or a meditation center first, continuously for about 6 months while keeping to the 8 precepts to see if you can handle it well.

The Pali suttas have the following stock phrase about the best time being when you become dispassionate in continuing the lay life:

Now, there is the case where a Tathāgata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its
  beginning, admirable in its middle, admirable in its end. He proclaims
  the holy life both in its particulars and in its essence, entirely
  perfect, surpassingly pure.
He [the person discussed above], hearing the Dhamma, gains conviction in the Tathāgata and reflects: 'Household life is confining, a dusty
  path. Life gone forth is the open air. It isn't easy, living at
  home, to practice the holy life totally perfect, totally pure, a
  polished shell. What if I, having shaved off my hair & beard and
  putting on the ochre robe, were to go forth from the household life
  into homelessness?'
So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair
  and beard, puts on the ochre robes, and goes forth from the household
  life into homelessness.
MN 38

Some men still delight in sex but become monks because they think jhana will give them a better type of orgasmic pleasure. It is doubtful these men can succeed.

Why are you bringing up sex now? It wasn't even mentioned in my question.

Imo it is very important to feel pleasant feelings during the path. Whether this is due to Jhana or from somewhere else, positive feelings give rise to conviction in the teaching. It ia very hard to quit sensual pleasures and, at the same time, be in a vacuum, that is, having no alternative pleasure at hand.

Not for me. I gave up sex for 18 months because discovering buddhism and meditation. regards

@Val One reason for bringing it up now might be that ordained monks are supposed to be strictly celibate.

Yes DD, but during your discovery in dhamma & meditation you had other spiritual pleasures, didn't you?

@ChrisW, I am aware of celibacy, however, DD was referring to men delighting in sex, who then become monks because they BELIEVE (key word here) that jhana  will outpass  sex in terms of pleasure. I'm not disputing this, but experiencing Jhana is one thing, talking about it intellectually and building a belief system is another (in this case those mentioned monks that blindly believe in Jhana this and that). I humbly admit that I haven't experienced it, and personally  see a connection between positive spiritual feelings and continuation on the path/ordination.

If the path is painful it's doubtful thar one will continue in it. Similarly, if one gives up sense pleasures and has no spiritual pleasures as an alternative one will probably burn out. Please correct me if I am wrong.

@Val I see the "purpose" (of the dhamma) as being the "cessation of suffering" (rather than the "arising of pleasure"); and the "method" as being "renunciation and letting go" rather than "pursuit and re-acquisition". Other activity/state/absorption (other than sex) can be experienced as pleasant, however turning around and pursuing such pleasure might be something of a mistake (a mistake analogous to trying to breathe by holding your breath). I'm not saying you're wrong though, perhaps our descriptions are different parts or views (different scales/magnifications) of some similar elephants.

As for "burning out" I imagine that the great thing about ordaining is the support of, the social contact with the sangha: "Half the holy life" and so on.

If you have already gotten the qualified teacher, and your trust is strong enough to do everything follow to that teacher. You should ordinate as soon as you can.
If you don't know how to prove your teacher, see the qualification of buddhist teacher here.
If you choose the right monastery where is most of their monks try to do follow to tipitaka-pali, such as no use money, your ordination will be very easy, then you just have to patient to stop your unwholesome mind and try to attain jhāna and magga.

When is the best time for ordination?
Now. Don't waste time. Intentions are not for sure.

This is not the word by the Buddha. The Buddha, to my knowledge, never taught to lay people immediately  the 4 NT, instead he gave talks on more feasible topics like generosity, virtue, and the drawbacks of sensuality and the benefit of renunciation. Similarly, going straight for monastic life while still seeing the advantages in lay life will probably only cause problems.

This is not the word by the Buddha. The Buddha, to my knowledge...

What are trying to say? Are yoh the person that is trying so hard and who is always saying "my person" instead of "I" ? You know that conventions exist and by doing your approach you just proof that you just bolster the "I" even further?

see "Intentions are not for sure", the tiny whole one had to wlak on is already destructed... access for long time cut off...

To try to complement other answers:

A long time ago -- some schools of Buddhism involve 20-odd years of training and people start as children, though perhaps they don't/can't ordain until they're old enough
Maybe in a next life -- I think that's the attitude of many lay people; some schools (e.g. Pure Land) maybe write off ordination altogether
When circumstances allow -- some people ordain e.g. after a close member of their family dies, or after some other 'life-changing' event
Not too late -- this answer suggests that after age 45 or so is getting to be too late
After a trial period, and consultation with teachers


text:
Jhanic potential in Christians?
I was reading over at this post...
https://buddhism.stackexchange.com/a/26834/13249
...and saw this reply (quoted below) and wondered if I could get some elaboration.
How is it a Christian could have jhanic potential? Are we talking about merit, morality, ethics, or spiritual health? Dispassion for material goods and wealth?
Is this a common view held by Buddhist?
"Also, at least in the West, many people with jhanic potential are Christians." ~ Dhammadhatu

If you examine the teachings of the early pre-Biblical Church it is easy to interpret them as another expression of Buddhist teachings. Hence the phrase 'Perennial philosophy' to cover Buddha, Plotinus, Eckhart, the pseudo-Dionysius, the Desert Fathers, Nagarjuna and the Jesus of the Gospel of Thomas. Christians are people, after all, just like Buddhists. I doubt there is anybody who does not have 'jhanic potential'. It seems to me that to say otherwise would be to suggest that not everybody has Buddha-nature.      .

Thanks. My reason for asking the question was in fact to clarify the position expressed in the quote. There are some Buddhist who, although they believe everyone has the potential to attain jhana, they would be inclined to say it's not very probable.

I did not disagree with the statement but rather had expressed similar points in conversations and those comments were met with a little rebuff as their positions were that it was far too difficult to attain a jhana state as a Buddhist and therefore a Christian would even have a greater difficulty. In context it was pointed out during a further conversation that a Western Christian, specifically American, who's Christian identity was intertwined with materialistic tendencies and strong individualist personality was pictured.

Ah. If you're talking about probability then I'll modify my comment. It would certainly be more difficult for some than for others and starting out as a stereotypical modern Western Christian might be something of a disadvantage. @Hamerfim defines the kind of Christian that would face a struggle.

...perhaps an unfair generation.  : )

Yes. Let's say it's not about a person's religion but that for any of us the traits you mention will be an obstacle, and while almost everyone has them to some degree there is a modern form of Christianity that seems to foster them.

Yes. We are talking about merit, morality, ethics, spiritual health, dispassion for material goods and wealth, etc.
Jhana occurs naturally when the mind is pure, i.e., without the five hindrances. There are sufficient teachings in the New Testament about "renunciation", "non-judging", " non-hatred", "forgiveness", "unconditional love" and "purity of spirit" for jhana to naturally or spontaneously manifest in a devout Christian. The "Kingdom of Heaven" itself is jhana.

Here, Udayi, the bhikkhu secluded from sensual desires and thoughts of demerit abides in the first jhana: Overcoming thoughts and thought
  processes and the mind in one point internally appeased, without
  thoughts and thought processes abides in the second jhana. Again with
  equanimity to joy and detachment, feeling pleasant with the body too,
  abides in the third jhana. To this the noble ones say abiding in
  pleasantness with equanimity. Udayi, this is the course of actions,
  for realising the world of only pleasant feelings (ekantasukhassa
  lokassa).
MN 79

It's wise to say that Buddhism doesn't have any exclusivity on jhana type experiences thus they are naturally occurring events with the name 'jhana' appended to its experience. What I think may be unique about Buddhism is its ability to define the conditions for each jhanic experience. The Buddha describes this in the Jhana sutta
Yes, almost everyone has the potential to experience jhana. The identification with the word 'christian' does not diminish nor enhance that potential. However, the method in which you perceive yourself as 'being something' could hinder that potential. I take the example of 'being Buddhist' alongside 'learning to be a good person' - this doesn't seem to work as you are creating another mind concept to conform to. When you follow mind concepts in this way, misery looms.

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Did the Buddha teach the four noble truths to laypeople?
Sometimes I see comments like, "the Buddha never taught the four noble truths to laypeople".

Is that so?
If so, why didn't he?
Aren't the 4NT the best, most succinct and most helpful, part of the Dhamma?
Isn't that difficult to reconcile with the teacher's not having a "closed fist"?

I know that the first sutta was only to the five wanderers (who were not house-holders); but doesn't the Kalama sutta, for example, warn against greed -- and the precepts, and suffering, all in one sentence?

And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.

Isn't that the first two or three noble truths right there?
So if someone says that he didn't teach the 4NT, are they (more specifically) saying that he didn't teach the noble eightfold path?
But the noble eightfold path is a.k.a. the three trainings. And he definitely taught virtue, so ... is it saying that he didn't teach wisdom nor concentration? So is it saying, and is true, that he didn't teach e.g. meditation to laypeople?
Can lay people be enlightened at all -- if so, how without the 4NT?
And is it true to say that the 4NT are certainly taught to laypeople now? Even to children? I'm surprised to find that they're not mentioned in the introduction to the Jataka Tales (here and here), though it does summarise Dependent Origination. I don't remember such a book in detail but I imagined that the 4NT would be included in any kind of popular introductory book, such as one that mentions the four sights.
This answer says that the 4NT is part of the doctrine shared by all schools of Buddhism. Is it true to assume that every Buddhist in every country (including lay people) knows what the 4NT are?

See also How to explain what Buddhism is?

This may be a duplicate or near-duplicate of Can the noble eightfold path be followed in its entirety by a lay follower?

Please quote exactly what is summarised as "Dependent Origination". Thanks

@Dhammadhatu The top of this page: "Then The Blessed One, during the first watch of the night, thought over Dependent Origination both forward and back:--
On ignorance depends karma;
On karma depends consciousness;
On consciousness depend name and form;
On name and form depend the six organs of sense;" etc., ending, "Thus does this entire aggregation of misery cease."

I don't think this is a good question (I don't think I should waste your time by asking it). Although e.g. this says, "In the early sources (the four main Nikayas) the Eightfold Path is not generally taught to laypeople, and it is little known in the Far East.", yet I find that the 4NT are referenced in the Dhammapada (verses 190 and 191). Perhaps it's generally true that a lot of the advice to laypeople was about ethics.

Chris, if we are speaking of lay people who are just observing the five precepts then probably no, they cannot follow the Eightfold Path fully. Why is that? Right Effort demands to dispel every thought of lust that comes in. This is impossible since lay people engage in sex, luxurious food etc. Furthermore, if one has not attained samadhi, then by definition one isn't fully practising the path since the 8th link mentions the 4 Jhanas. Furthermore, right speech in essence requires practitioners to mainly talk about the Dhamma and the cessation of suffering in particular.

There are good reasons why the Buddha did not teach the 4NT to lay people, simply because it wouldn't be practical. Buddha said that the way for lay people is heaven, which is mainly about morality (virtuous deeds) and generosity. Without this foundation, higher meditative states are not possible. Additionally, you can try for yourself and explain someone the 3 Characteristics and the 4 NT. Most will somewhat agree on your points INTELLECTUALLY, but without direct experience of these teachings it won't have a day-to-day change in their thinking and behaving.

With confident heart I paid homage to the Buddha. The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path.   (Here, it is obvious that the temporary dormancy of the 5 hindrances is important, otherwise doubt etc. will block knowledge given by the Buddha).

Ugga, a rich layman, said in a sutta of the aṭṭhaka-nipātā (AN 8.22):

With confident heart I paid homage to the Buddha. The Buddha taught me step by step
   (anupubbikakathā), with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in me: ‘Everything(suffering) which  is arise by the origins(samudaya), has an end.’ I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. This is the second incredible and amazing quality found in me.

After listening anupubbīkathā ("step by step"), some listeners can enlighten dhammacakkhuṃ ("dhamma eye"), i.e. from the Sāmaññaphalasuttaṃ (DN 2):

So King Ajatasattu, delighting and rejoicing in the Blessed One's words, rose from his seat, bowed down to him, and — after circumambulating him — left. Not long after King Ajatasattu had left, the Blessed One addressed the monks: "The king is wounded, monks. The king is incapacitated. Had he not killed his father — that righteous man, that righteous king — the dustless, stainless Dhamma eye would have arisen to him as he sat in this very seat."

You can find more results by yourself by researching the words dhammacakkhu and anupubbika.
There are many places like that in the tipitaka: so the Buddha did exactly teach the four noble truths to the lay.
The required questions are:

What is anupubbīkathā?
Why Buddha often taught anupubbīkathā to a lay?
Why the first saṅgāyanā monks have to separate anupubbīkathā as many partitions?
Why some people think Buddha never taught meditation to a lay?

 1. What is anupubbīkathā?
Anupubbīkatha:

In pāli canons, it is the sequential teaching or teaching step-by-step. It can be a story or history. See the search results from tipitaka and atthakathā.
In tipitaka context, it is a single-time teaching of the
entire instructional sequence. It is the very long sutta which
describes a buddhist practitioner's procedure, for example:

The single-time teaching of Nidhikaṇḍaṃ (Kp 8) (with some commentary)
Plus Uposathasuttaṃ (AN 3.70) (with some commentary)
Plus Sāmaññaphalasuttaṃ (DN 2) (with some commentary).

You can see that is over long to orally recite.
 2. Why Buddha often taught anupubbīkathā to lay?
Buddha taught anupubbikathā to everyone, not only lay, because every practitioner must practice step by step. No one can practice without sequence like a fog -- see Kīṭāgirisutta (MN 70, number 238):

Mendicants, I don’t say that enlightenment is achieved right away.

However for a newbie lay who is genius,  buddha taught him from the beginning step to the end in single time -- such as single-time teaching of Kp 8 plus AN 3.70 plus DN 2 (as referenced above).
You can see that is over long to orally recite.
That's why we can't find the single sutta of anupubbīkathā, in tipitaka context, or even in atthakathā as well. So, in atthakathā comment of anupubbīkathā:

Anupubbīkathā is sequence of teaching and commentary of dāna subjects then sīla subjects then heaven subjects then practitioner's procedure.

But the buddha and teacher taught a shorter and more complex sutta to the insider lay man and lay woman (upāsaka and upāsikā), because they have enough ability and knowledge to learn the higher level, e.g. Dānasutta (AN 7.49). You can see that sutta is shorter and more complex, included only charity and the Path. It is anupubbīkathā, but it is not the meaning of "anupubbīkathā" word in the context like AN 8.22.
 3. Why the first saṅgāyanā monks have to separate anupubbīkathā as may partitions?
The first saṅgāyanā monks chose "anupubbikathā" words to avoid the over long of sutta. Because most lay people at that time didn't have much knowledge for enlightenment, the buddha had to teach them very long suttas (maybe longer than a DN sutta) and mix many contents to let them enlighten as sotāpanna, or trust to dhamma. So, if the first saṅgāyanā monks didn't separate it to be many smaller sutta, it would have been too long and unable to study by oral recitation.
The evidence from netti vicayahārasampāta:

Herein, the Lord Buddha advises one of keen faculties with advice in brief; the Lord Buddha advises one of medium faculties with advice in brief and detail; the Lord Buddha advises one of blunt faculties with advice in detail.

 4. Why some people think Buddha never taught meditation to a lay?
Because they are misunderstanding of anupubbikathā. And they don't know how to read teaching as four noble truth, because they never memorize Nettipakarana, or never attained any professional knowledge, ñāṇa, from tipitaka-memorizer and jhānalābhī school, such as Pa-Auk.
Every noble one must enlightened four noble truth, but it is not every ordinary people can discover the noble truth from tipitaka. People who can understand the noble truth from tipitaka must deconflict every uncleared word of tipitaka. This is not feasible for people who can't memorize tipitaka pali and netti, because it needs nirutti-paṭisambhidā to deconflict the whole tipitaka.
For the example from VN Mahāvagga by assachi arahanta to sāriputta, who enlightened as sotāpanna:

Ye dhammā  hetupabhavā (dukkha)          tesaṃ hetuṃ (samudaya) tathāgato āha
  tesañca yo nirodho (nirodha&magga)           evaṃvādī mahāsamaṇo.
‘Those things(suffering) which proceed from a cause,  of these the Truthfinder
  has told the cause(origin), And that which is their stopping (cessation&path)— the great
  recluse has such a doctrine.’”

Or in Sāmaññaphalasuttaṃ, which king Ajātasattu almost enlightened as sotāpanna, it is included vipassanāñaṇa part (brief dukkha), pubbenivāsānussatiñāṇa+cutūpapātañāṇa (extended dukkha), āsavakkhayañāṇa (samudaya+nirodha), and all practitioner's procedures in this sutta are magga.
All above is the example of how to read the noble truth in tipitaka.

Thank you for this answer. I found that Anupubbīkathā is not "the (specific) long sutta", rather it's "a or any long sutta" (of which there are several), on the topic of gradual training -- "a gradual instruction, graduated sermon, regulated exposition of the ever higher values of four subjects (dāna -- kathā, sīla˚, sagga˚, magga˚) i. e. charity, righteousness, the heavens, and the Path".

This is a really great answer and also hard to follow . I believe that the first reference may be to https://suttacentral.net/an8.22/en/sujato (With Ugga of the Village of Hatthi). I thought about editing this answer, but was not sure enough about the intention/meaning so I refrained.

It is a good answer, thank you. I hope to upvote it eventually but to read it thoroughly (references too) before that -- and I'm about to be away for a week, so, that could take a while. @OyaMist I think it's clear, I'll edit it slightly later. I think that Bonn likes www.84000.org because it lets you view different translations of the same sutta (from different web sites). Yes the first link is to AN 8.22. I think that the SuttaCentral translations (unlike those on other web sites) doesn't render properly in 84000.org's HTML iframe: so you have to click on the link to read it on SuttaCentral.

I edited for clearer. Thank you everyone. www.84000.org included tipitaka & atthakathā pali thai/roman, thai translation tipitaka&atthakatha, roman-pali search engine, and all of them have already linked to the other version. It is easiest for me to quote for writing an article.

Another actually, I want to do my own search engine which have all resource like 84000.org, is easier to compare like buddha-vacana.org, and beautiful ajax technique like suttacentral.net, but I have no ability enough to do.

Yes, the Buddha did teach the four noble truths to lay people.
From SN 42.7:

“Sir, doesn’t the Buddha live full of compassion for all living
  beings?” “Yes, chief.” “Well, sir, why exactly do you teach some
  people thoroughly and others less thoroughly?”
“Well then, chief, I’ll
  ask you about this in return, and you can answer as you like. What do
  you think? Suppose a farmer has three fields: one’s good, one’s
  average, and one’s poor—bad ground of sand and salt. What do you
  think? When that farmer wants to plant seeds, where would he plant
  them first: the good field, the average one, or the poor one?” “Sir,
  he’d plant them first in the good field, then the average, then he may
  or may not plant seed in the poor field. Why is that? Because at least
  it can be fodder for the cattle.”
“To me, the monks and nuns are like the good field. I teach them the
  Dhamma that’s good in the beginning, good in the middle, and good in
  the end, meaningful and well-phrased. And I reveal a spiritual
  practice that’s entirely full and pure. Why is that? Because they live
  with me as their island, protection, shelter, and refuge.
To me, the
  laymen and laywomen are like the average field. I also teach them the
  Dhamma that’s good in the beginning, good in the middle, and good in
  the end, meaningful and well-phrased. And I reveal a spiritual
  practice that’s entirely full and pure. Why is that? Because they live
  with me as their island, protection, shelter, and refuge.
To me, the
  ascetics, brahmins, and wanderers who follow other paths are like the
  poor field, the bad ground of sand and salt. I also teach them the
  Dhamma that’s good in the beginning, good in the middle, and good in
  the end, meaningful and well-phrased. And I reveal a spiritual
  practice that’s entirely full and pure. Why is that? Hopefully they
  might understand even a single sentence, which would be for their
  lasting welfare and happiness.

From MN 56:

Then the Buddha taught the householder Upāli step by step, with a talk
  on giving, ethical conduct, and heaven. He explained the drawbacks of
  sensual pleasures, so sordid and corrupt, and the benefit of
  renunciation. And when he knew that Upāli’s mind was ready, pliable,
  rid of hindrances, joyful, and confident he explained the special
  teaching of the Buddhas: suffering, its origin, its cessation, and the
  path. Just as a clean cloth rid of stains would properly absorb dye,
  in that very seat the stainless, immaculate vision of the Dhamma arose
  in Upāli: “Everything that has a beginning has an end.” Then Upāli
  saw, attained, understood, and fathomed the Dhamma. He went beyond
  doubt, got rid of indecision, and became self-assured and independent
  of others regarding the Teacher’s instructions. He said to the Buddha:
  “Well, now, sir, I must go. I have many duties, and much to do.”
  “Please, householder, go at your convenience.”

It's impossible while dwelling in a household to gain path and fruits, even if the Dhamma of the Noble Ones is taught.
Only in "Borderlands" is it possible to gain access to the Four Noble Truth in a liberating manner:

A "borderland" is a "state" between home and homelessness, outer lands and noble domains, outwardly and inwardly.
A monastery, traditional Wat (pi: vatta ) is outwardly a borderland, sometimes called Wat-Aram, (derived from ārammaṇa ).
What ever can be used as a country, whether outwardly (place, room, country, single person, group, society) and inwardly, ways of thinking and perceiving upholds and praises

It's impossible in "Outer Lands", dwelling in a household. So for now important: "When one is born in outer regions", if able to find some rest of old merits, able in erecting faith, one should put all efforts to trace borderlands, get familiar to it and maybe change one's dwelling totally to where access to the Noble Domain could be gained, the four Noble Truth can be fully penetrated.
Maha Mangala Sutta

I don't find relation to the question: "did the Buddha teach..." (downvoted)

Tha because dwelling in outer lands

Since modified... importand are the characteristics when told "What ever can be used as a country, whether outwardly (place, room, country, single person, group, society) and inwardly, ways of thinking and perceiving upholds and praises"... in outer lands they would just take what is useful to maintain there home...

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Samatha Meditation
This summer I got the chance to spend 20 days at Pa-Auk Tawya forest meditation center in Myanamar and I did Anapana-Sati for 20 days. Now I'm back at my university but when I look back I see than during those days(at Pa-Auk) even a single talk of 2 mins would make my practice weaker as samatha practice require strong concentration. I wonder that in our daily life( lay life) we have a lot of interactions and distractions and I think , to practice samatha meditation in such a condition would take decades to even reach first jhana.
Is it really possible to make progress(attain jhana) in samatha meditation in our day-to-day lay life in a realistic way? Has any lay person had profound experience in samatha practice?

Hello and welcome to Buddhism SE. I edited the question a bit and removed the "What's your view on this"-part since the SE Fomat is not well suited for opinion-based questions. Enjoy your time and be sure to check out our Help Center for useful resources and site policies.

Is it really possible to make progress(attain jhana) in samatha
  meditation in our day-to-day lay life in a realistic way?

Not if samatha meditation is your only buddhist practice.

I wonder that in our daily life( lay life) we have a lot of
  interactions and distractions and I think , to practice samatha
  meditation in such a condition would take decades to even reach first
  jhana.

Are you familiar whith the noble eightfold path ? I think this is the exact reason why this set of instruction is essential. Learning how not to lose your concentration every time there is a distraction is a key part of making progress in meditation.
I mean that keeping your attention up during your day makes it easier to reach higher states of concentration when meditating.
So to improve at samahta meditation, you need
1) To improve at vipassana (not mainly as a meditation technique, but as a overall way of approaching life in general) at the same time, the two really go hand in hand. A good Vipassana practice takes away all the reasons why you should lose concentration in you day to day life.
It cures you from the inside out, while samatha is about calming the mind in the present instant, which is also an essentiall skill to developp, but the effects doesn't last.
2) Follow the precepts of the noble eightfold path, which will prevent you from harming people and harming yourself with unnecessay behaviour. Those behaviours are the primary reason why we are distracted in the day, because the mind is not at peace with itself.

Has any lay person had profound experience in samatha practice?

A lot of people had!
In my personal experience, there are things you do, or habits, that are really disturbing for the mind, and they are not realy difficult to identify  once you have developped a minimum of attention in your day to day life.
Getting rid of them is the first step toward a quieter mind. As you progress, you will notice subtler bad habits, and proceed to get rid of them too.
At some point you will be able to keep only the good things in your mind (renonciation, gratitude, metta, joy, etc.) throughout your day. You won't be annoyed by distractions anymore and you will reach high states of concentration easely.

If you struggle to get the citta into samadhi, it is because you struggle to calm the shankaras and this happens because you struggle to track (what happens) in the body, in the mano and in the citta, and this happens because you fail to calm the body, the mano and the citta.
It is very normal to be upset by the little distractions. The most upsetting distraction are sounds, like the motor vehicles, or some frictions of plastic bags.
In any case, the better you are at calming the body, the mano and the citta, the easier it gets to be good at satisampajanna, which is tracking
vedana, sanna and the thoughts

And what is the development of concentration that, when developed & pursued, leads to mindfulness & alertness? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.
http://www.buddha-vacana.org/sutta/anguttara/04/an04-041.html

or more generally, non-conceptualizing the kaya, the mano and the citta, the earth element and so on.
But, the better you are at tracking what happens with the kaya, the mano and the citta, the easier it gets to calm them, by memorizing the claim of the buddha that calming the citta is good and feels good and an agitated citta is bad.
The monk Ajahn Brahm is famous and he loves to say that you get good at samatha, meaning calming the kaya, the mano and the citta, by using wisdom power, instead of will power.
Indeed, the little distractions above, like the sounds, are distracting because you force the concentration on whatever object recognized.
As soon as you are upset and tensed in the kaya during meditation, it is because you grasp or hook the objects, instead of ''letting go'' like people say, which means instead of being ''kind'' and not being upset to what happens in the kaya, mano or citta (like Ajahn Brahm says). The use of will power for mediation is what drains your energy.
Meditation does not drain your energy, on the contrary, calming the kaya, mano and citta gives you more energy. The buddha calls that ''the tireless energy''

“I thought: ‘Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain, and crush mind with mind.’ So, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed mind with mind. While I did so, sweat ran from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and beat him down, constrain him, and crush him, so too, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed mind with mind, and sweat ran from my armpits. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought [243] and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.
https://www.wisdompubs.org/book/middle-length-discourses-buddha/selections/middle-length-discourses-36-mahasaccaka-sutta

so watch the video of retreats here, especially the question and answer
https://www.youtube.com/user/AjahnBrahmRetreats/videos
Also, the easiest way to calm the citta is to give stuff to people who are good at calming the citta, the mano and the kaya, or at least they strive for that.
When you give stuff to these people, strive to know the citta and the kaya and mano and watch how calm you get when the stuff is given to those good people, so that you will see ''for yourself'' the calming of the citta

“Having given this, not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], ‘I’ll enjoy this after death,’
“—nor with the thought, ‘Giving is good,’
“—nor with the thought, ‘This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued,’
“—nor with the thought, ‘I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off,’ nor with the thought, ‘Just as there were the great sacrifices of the sages of the past—Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu—in the same way this will be my distribution of gifts,’
“—nor with the thought, ‘When this gift of mine is given, it makes the mind serene. Gratification & joy arise,’
“—but with the thought, ‘This is an ornament for the mind, a support for the mind’—on the break-up of the body, after death, he reappears in the company of Brahma’s Retinue. Then, having exhausted that action, that power, that status, that sovereignty, he is a non-returner. He does not come back to this world.

https://suttacentral.net/an7.52/en/thanissaro
https://www.accesstoinsight.org/tipitaka/an/an06/an06.037.than.html

"And how is a donation endowed with six factors? There is the case
where there are the three factors of the donor, the three factors of
the recipients.
"And which are the three factors of the donor? There is the case where
the donor, before giving, is glad; while giving, his/her mind is
bright & clear; and after giving is gratified. These are the three
factors of the donor.
"And which are the three factors of the recipients? There is the case
where the recipients are free of passion or are practicing for the
subduing of passion; free of aversion or practicing for the subduing
of aversion; and free of delusion or practicing for the subduing of
delusion. These are the three factors of the recipients.
"Such are the three factors of the donor, the three factors of the
recipients. And this is how a donation is endowed with six factors.

IF you're hunting for Jhana not for inner peace you will not be success, on meditation. Because you'll never get enough of it.

There ia no such thing as Vipassana or Samatha Meditation, instead there is Mindfulness With Breathing. Samatha is the result of being with the breath for a sustained time. Once the aggregates are stilled (samatha), rapture arises (piti).
Vipassana, in contrast, is the result of the calming of the aggregates. Once they are calm you see the impermanent and non-self nature of them.
The problem is that most teacher invent their own techniques which are not in line with the suttas and call it vipassana or samatha. But they are mostly just confused and try to use it as a marketing strategy to gain profit.
Just my opinion of course.


text:
Type of Meditation and Mood
I was wondering what meditation type is most conducive to improvement of mood or even mood stability in Buddhism? I noticed that most of my problematic behaviours and attitudes depend on low mood.

Please tell us a bit more about "low". MN10 discusses many hindrances such as dullness and drowsiness, restlessness and remorse, doubt, ill will. All these could be considered "low" by different people.

According to my teacher, mood instability comes from not having a stable frame of reference as far as one's values. Meaning, when one has a stable system of coordinates in one's head, according to which everything is evaluated, one's values are stable and one can optimize one's actions within that frame of reference. However, when one does not have that, then for such person it is typical to waver between different coordinate systems of other people. As a result, one's values keep fluctuating. Today, according to this system, everything is great - and tomorrow, according to another system - you are a loser.
The traditional medicine from that is to work on internalizing the Dharma until it becomes one's stable frame of reference. This starts with taking Refuge as the commitment to never hold any other system of values higher than Buddha-Dharma. As a result one's values and one's assessment of one's situations stabilizes and the mood swings diminish and disappear.
The next step is to work on going beyond a single frame of reference and to become capable of switching frames of reference without getting stuck mentally or emotionally. This ultimate level of this is cultivation of spontaneity, or being oneself. This basically means that one becomes one's own system of coordinates, one always trusts one's own judgement and therefore is immune to any and all mood fluctuations.
In terms of meditation, I would recommend analytical meditation on the first three Noble Truths.

You could take a satipatthana approach by noticing the shifting mind states throughout the day. If one does this with such diligence and discipline you will eventually notice that all the shifting mind states cannot possibly make up you as a person. This brings forth knowledge of...

impermanence: they're always changing.
suffering: wanting or not wanting
leading to the partial or the full realisation of not-self.

You will have to 'know' many times by patiently observing your own mind states.
One will also gain insight into the four noble truths along the way by seeing how you are creating your own suffering. Once you see this, you're on the path.


text:
What's the karmic cause for shyness?
What did we do in our previous lives to become a shy person in this life?

The topic of shyness was discussed a bit on DhammaWheel: Shyness

There are different types of shynesses.

shyness towards doing evil: This is a result of understanding that evil deeds are undignified and demeaning. It's an aspect of wisdom.
stage shyness or shyness to talk to people: This is a result of inferiority complex. It's caused by ignorance and aversion.

possible good if using 'vaṇṇa maccharia', "status stinginess" (for the sample match) or even generally maccharia for the secound (to match all cases). Overall maybe good to come back on not-knowing, avija, of what is good for longtime happiness and therefore fear. (just some food for thoughts and should not cause reactions of wrong shyness)

Stinginess has nothing to do with shyness

So speaking without knowing, investigation and care to tell not things which pattern the road upwardly... (no problem at all, throw the food away if not able to feed on it)

Sorry! Your comments are not coherent within the context of the question

Since it is said by the wise, that a person of integrity, one having developed virtue, Sīla, is able to approach what ever kind of gathering, upright and without fear, and fear has a cause which is not free from faults, it seems to be proper to conclude from it, that lack of virtue is a cause of shyness at first place.
It's also proper if saying that a person of much debts is someone seeks out for hidding and acts shy, which meets the first approach at it's root as well: e.g. a poor (in merits, using kammic measures) person or a just very greedy and stingy person (macchariya), who is up to a lot of gain but not willing to "pay the price" for certain gain.
Shyness, like pointed out here already, is not a general bad thing, but only to be shy in doing what is skilfull and proper to do.
At least shyness to act proper and skillfully and lack of shyness in avoiding to act improper un unskilfuly is a matter of avija, not-knowing of what is proper and skillful either in a certain sociaty to last comfortable in it, or for long-term happiness beyond.
To avoid not knowing, to change to knowing, one has to approach those who know and as it is said by the wise, being not very bright is, acting foolish, to say nothing about stupidity, is caused by not approaching and asking those who know, wise (Brahmans and Contemplatives). So to change such, gaining Nissaya (good condition, foundation), visit as much as possible:

brahman or contemplative, an ask: 'What is skillful, venerable sir? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? What, having been done by me, will be for my long-term harm & suffering? Or what, having been done by me, will be for my long-term welfare & happiness?'

Also useful: The Karma of Questions: Essays on the Buddhist Path, and Questions of Skill
To learn and get used to right and wrong shyness, association with people of integrity is very importand as to avoid places where people are not shy to transgress even basics without fear that such actions fall back to them.
It's not possible to learn and addopt virtue and generosity, the main pillows to gain merits, a good stand and freedom from fear, it dwelling in areas where people are used to train each other ignorance and kinds of equanimity to let go of what ever shyness that might come between their situation and desires.
As the highest blessings counts as starter: "Not to associate with the foolish, but to associate with the wise, and to honor those worthy of honor — this is the highest blessing." and ends with "unshakeable peace".
As adviced by the wise, people not free from aversion, should be observed from distance, to get not possible hurt.

According to my teacher, the karmic cause of shyness is envy.

Shyness is Coward; prompted.
Some shyness mind is new karma; some is karma's resultant.
The past prompted karma give prompted resultant. And prompted resultant support new prompted karma.
In abhidhamma, minds and mental factor of sasaṅkhārika (prompted) mind is coward. However, there are two main causes of shyness: kamma cause (missaka-pakatūpanissaya-nānakkhaṇikakamma-paccaya), and habit cause (suddha-pakatūpanissaya-paccaya).

Kamma cause is 4 prompted attachment minds, 1 prompted rudeness minds, and 4 prompted beautiful wholesome minds, which cause of rebirth. Prompted resultant of
it is the rebirth 4  prompted beautiful resultant minds.
Habit cause is the remote&vanished 4 prompted attachment minds, 1 prompted rudeness minds, and 12 prompted beautiful wholesome minds, which is not Kamma cause.
Prompted resultant of it is 4 prompted attachment minds, 1 prompted rudeness minds, 4 prompted beautiful wholesome mimds 4
prompted beautiful kiriya minds.

Reference
What is sasaṅkhārika (prompted)? (src)

Sankhārika-
This is purely a technical term used in a specific sense in the
  Abhidhamma. It is formed of 'sam', well and Ö 'kar', to do, to
  prepare, to accomplish. Literally, it means accomplishing, preparing,
  arranging.
Like dhamma, sankhāra also is a multi-significant term. Its precise
  meaning is to be understood according to the context.
When used as one of the five 'aggregates' (pañcakkhandha), it refers
  to all the mental states, except vedanā and saññā. In the
  paticca-samuppāda it is applied to all moral and immoral activities,
  good and bad thoughts. When sankhāra is used to signify that which is
  subject to change, sorrow, etc., it is invariably applied to all
  conditioned things.
In this particular instance the term is used with 'sa' = co-; and a =
  un, Sa-sankhārika (lit., with effort) is that which is prompted,
  instigated, or induced by oneself or by another. 'Asankhārika' (lit.,
  without effort) is that which is thus unaffected, but done
  spontaneously.
If, for instance, one does an act, induced by another, or after much
  deliberation or premeditation on one's part, then it is sa-sankhārika.
  If, on the contrary, one does it instantly without any external or
  internal inducement, or any premeditation, then it is asankhārika.

How can the practitioner comprehends shyness?
the practitioner must comprehends below mind, it's mental factors, and the matters born of those mind&mental factors to comprehend karma of shyness:
4 prompted attachment minds (src)

Attachment mind, prompted, accompanied by pleasure, connected with
  wrong view,
Attachment mind, prompted, accompanied by pleasure, disconnected
  with wrong view
Attachment mind, prompted, accompanied by indifference, connected
  with wrong view
Attachment mind, prompted, accompanied by indifference,
  disconnected with wrong view

Mental factors:  Twenty-two factors enter into combination - namely, thirteen aññasamānas, and 3 greed mental factors, 2 boring mental factors, and 4 ignorant mental factors (13 + 3 + 2 + 4 = 22)
1 prompted rudeness minds (src)

Rudeness mind, prompted, accompanied by displeasure, connected
  with ill-will

Mental factors:  Twenty-two factors enter into combination - namely, twelve aññasamānas, and 4 angry mental factors, 2 boring mental factors, and 4 ignorant mental factors (12 + 4 + 2 + 4 = 22)
12 prompted beautiful minds (src)

Beautiful consciousness, prompted, accompanied by pleasure, associated
  with knowledge. x3 (wholesome, resultant, kiriyā)
Beautiful consciousness, prompted, accompanied by pleasure,
  dissociated with knowledge, x3
Beautiful consciousness, prompted, accompanied by indifference,
  associated with knowledge,x3
Beautiful consciousness, prompted, accompanied by indifference,
  dissociated with knowledge.x3

Mental factors:  thirty-six factors enter into combination - namely, thirteen aññasamānas, and twenty-five beautiful mental factors (13 + 25 = 38)

@ChrisW I have modified it. Is it readable for now?


text:
Is Will Power required to renounce sense pleasures?
Is there will power & endurance required in order to renounce worldy pleasures? I am particularly speaking of those people who did not experience (profound) meditative bliss à la sukha or various jhanic states yet.
Regards

Is there one thing not gained by will power? Or what was actually wanted, will-powered, to ask? Possible lesser about will, in and of it self, as about method?

In Pali Canon, Buddha gives the following image of Will Power:

Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing my persistence.

According to my teacher, if you look at Will Power closely, you will see that it's actually made out of multiple distinct factors:
Inspiration - first, we're inspired by an example of the teacher or the beauty of a tradition.
Objective - because we're inspired by an image of happiness, freedom, perfection etc., we want to attain it, we want to be like the Buddha or like our teacher.
Commitment - then we make a firm decision. In case of renouncing worldly pleasures it's a firm decision to not enage in worldly pleasures. In case of abandoning negative thinking, it's a firm decision to not cultivate the negative thinking. In case of cultivation of suchness, it's a firm decision to not think that you lack any further achievements etc.
Cultivation - now that we have made the decision, we must stick to it despite all sorts of obstacles and distractions, including the ones that disrupt our Commitment by distracting us into other frames of reference in which the original Objective does not make sense. So we repeatedly engage our attention with stimuli that help sustain and generate the right kind of Inspiration and we avoid the stimuli that mess with our Commitment.
Forbearance - as we do the above, we keep running into situations that result in psychological pain because of the conflict between our commitment and the distracting stimuli pulling us in other directions. This type of pain is inevitable side-effect of practice and we must learn to endure it.
Taken together, these factors constitute Will Power. It is important to understand the exact mechanics of how the will power works, rather than naively assuming we can achieve success by applying brute force.
The first two factors happen automatically, without our control. We get inspired by an idea and we want to be like that, too. The other three factors depend on us. We must make a firm determination or commitment to stick to a specific frame of reference. We must guard our minds from distractions and demotivators. We must seek inspiration again and again, by turning our attention to and going over the inspiring ideas, in order to keep our motivation high. We must be prepared to face the conflict-generating aspect of commitment and the pain it creates. Without putting effort in these three factors, our original inspiration will die out very fast.
So while Will Power matters, what's important in Buddhism is developing skilful means for working with (mental) causes and their effects.

It is sometimes said that the way of the Saint is will-power and the way of the Sage is knowledge. The Saint needs will-power and battles day and night against worldly-pleasures to forcibly kill them off. The Sage allows his or her practice to do its work at its own pace and generally has an easier time of it. But then, it might be argued that will-power is required to keep up the practice.
I feel that will-power is a profound topic and am not sure there is such a thing. This is suggested by the answer given by Andrei above. I seem to remember Sri Ramana Maharshi stating that the 'will of God' is a muddled idea (why would God need a Will?), and suspect most ideas of 'will' are muddled.  They assume an agent who willfully acts while the existence of such an agent is denied by the Perennial philosophy.
Just thinking out loud.

Will power & endurance is ardent, persistence factor for Awakening, and right effort to putting aside greed & distress with reference to the world according to DN Mahāsatipaṭṭhānasutta:

The Blessed One said this: "This is the direct path for the
  purification of beings, for the overcoming of sorrow & lamentation,
  for the disappearance of pain & distress, for the attainment of the
  right method, & for the realization of Unbinding — in other words, the
  four frames of reference. Which four?
"There is the case where a monk remains focused on the body in & of
  itself — ardent, alert, & mindful — putting aside greed & distress
  with reference to the world. He remains focused on feelings... mind...
  origins in & of themselves — ardent, alert, & mindful — putting
  aside greed & distress with reference to the world.
...
(D. Origins)
...
There is the case where, there being persistence as a factor for
  Awakening present within, he discerns that 'Persistence as a
  factor for Awakening is present within me.' Or, there being no
  persistence as a factor for Awakening present within, he discerns that 'Persistence as a factor for Awakening is not present within
  me.' He discerns how there is the arising of unarisen persistence
  as a factor for Awakening. And he discerns how there is the
  culmination of the development of persistence as a factor for
  Awakening once it has arisen.
...
[d] "And what is the noble truth of the path of practice leading to
  the cessation of stress? Just this very noble eightfold path: right
  view, right resolve, right speech, right action, right livelihood,
  right effort, right mindfulness, right concentration.
...
"And what is right effort? There is the case where a monk
  generates desire, endeavors, arouses persistence, upholds & exerts his
  intent for the sake of the non-arising of evil, unskillful qualities
  that have not yet arisen... for the sake of the abandoning of evil,
  unskillful qualities that have arisen... for the sake of the arising
  of skillful qualities that have not yet arisen... (and) for the
  maintenance, non-confusion, increase, plenitude, development, &
  culmination of skillful qualities that have arisen: This is called
  right effort.
"And what is right mindfulness? There is the case where a monk remains
  focused on the body in & of itself — ardent, alert, & mindful —
  putting aside greed & distress with reference to the world. He remains
  focused on feelings in & of themselves... the mind in & of itself...
  origins in & of themselves — ardent, alert, & mindful — putting
  aside greed & distress with reference to the world. This is called
  right mindfulness.
...
"In this way he remains focused internally on origins in & of
  themselves, or externally on origins in & of themselves, or both
  internally & externally on origins in & of themselves. Or he remains
  focused on the phenomenon of origination with regard to origins, on
  the phenomenon of passing away with regard to origins, or on the
  phenomenon of origination & passing away with regard to origins. Or
  his mindfulness that 'There are origins' is maintained to the extent
  of knowledge & remembrance. And he remains independent, unsustained by
  (not clinging to) anything in the world. This is how a monk
  remains focused on origins in & of themselves with reference to the
  four noble truths...


text:
What should a 11-17 years old Buddhist do?
Can a 11-17 years old meditate and become arahant?
Is Buddhism only for adults?

Yes. Go for it. The game is for all ages.

It all depends on the individual's effort and potential, and how much Dhamma they've been cultivating since countless previous lives. Sorta like child prodigies who can become accomplished medical doctors, mathematicians, or musicians in their teens.

Some (I presume most) Buddhists are taught to start their practice when they are children.
Who was the youngest Arahat? discusses references in the suttas to young (e.g. 7-year-old) Arahants.
The Ambalatthika-rahulovada Sutta (MN 61) are instructions which the Buddha gave to his son, Rahula, when he was 7:

Don't lie
Look at ("reflect on") what you do, what you say, what you think -- before, during, and afterwards -- to know whether it leads to affliction or not.
This type of reflection is the one way to "purify" the three kinds of actions (bodily, verbal, and mental)

According to the canon, Rahula too became an arahant (not immediately -- by about age 20).

No, wisdom and needed merits are not a matter of age. And a young tree can be bend easy, while an old is hard to change.
As a child, being provided by all needed to live on (all totally voluntary by others = much debts and required gratitude for it), one can easy life a holy life and attain Sainthood, if in good guidance of what is good and listen to it.
Seeking out for good monks (keeping the original rules, do not act as lay-people servants and live with lay people), associate with them, render service, listen and if having possibility seeking for being allowed to go forth by oneself: e.g. ordain.
If one is female, a girl, one should not go alone without one's parents, or other male protectors (allowed by father and mother) and approach monk/monks alone. Also should not join even groups of mixed gender and always look out for female groups, tend to mother and possible seek out for nuns our female practicing groups, if very trustful male attendant can be not found or listen to the Dhamma on more public occasions and events to be protected by the group.
In no ways a young person should accumulate debts or waste his merits/wealth for useless things. The sooner meeting and associating with noble people and with deed love listen and follow their advice, the more secure would a young persons path to highest gainings be.
If not accessible, such real friends yet, focus on right view, fulfill all duties toward parents, teacher, elders, stick firm to the basic precepts and practice generosity. Giving the causes, all effects come by its own: patience is all that is required.
They should in no way lie without dependency and walk around thinking "I can get it somewhere else..." and act very strong bond to their "father", "mother" not violating there duties (which of cause does not include to act against the basic precepts).
Depending on parents and owing a lot of debt toward them, they should ask them whether the are allowing to associate with someone else and depend (also if particular) to them. This includes also asking parents if they allow to join a internet community. (it's totally improper how exchange and "against good moral", for example, acts careless in giving those under protection ways to act outward their relation. A child is not what is called "vested with legal capacity" and certain disclaimer do not protect especially a legal person of "full legal capacity".).
So possible start to ask your parents if they agree that you came here! And follow what they advice.
Seeing a young man acting according his known rituals, the Buddha explained him the detail meaning and gave him the lay-mans rules: The Layperson's Code of Discipline.
At the end here maybe a short story about "The lucky young monk" and the Arahat Novice Ven. Tissa.

Buddhism is for everyone! You can also become an arahant at any age.
Nirvana is present in every moment. Every moment is an opportunity to observe Nirvana. Every moment is an opportunity to become enlightened!
Starting as young as you are is wonderful! You are setting yourself up well to reach enlightenment this lifetime! You should be very proud of yourself!

Sure they can only if they followed the perfect path, and for my understanding step away from present society will massively helpful for that goal. And Buddhism is not only for adults, it's for all HUMAN BEING.

"it's for all HUMAN BEING." who said so?

@SamanaJohann, what you mean ? is it only for specific group of people or something else ?

My person asked of who says the told at first place, to revoke the gain of certain care and not ease stating things. Yes, the teaching of the Buddha is only for a certain group, BUT benefits all beings when carried out as told, goes not against the benefits and wishes of all others.

"the teaching of the Buddha is only for a certain group" then who are they ?

The Buddha, so possible his him equal disciples in some regards, is unexcelled as a trainer for those people fit to be tamed and "well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves" (following the advices, tamed). Or, as often stated "for those with little dust in the eyes".

whatever you say :-)

Foolish reaction afterasking and to think it would be a personal idea...

@PL_Pathum - Well handled, A lesson to us all.

@PeterJ what you mean ? am i being fooled here :-)

@PL_Pathum - It seemed a wise move to walk away in the circumstances rather than defend your view ( and mine) that Buddhism is for everyone.

@PeterJ no i dont it's not my view, :-)

@PL_Pathum - Ah. My apologies. It seems we disagree.

To give a direct answer to the question, "No". Buddhism is not only for adults. Buddha has preached that a child who is able to make a crow fly away is in the suitable age to be a monk. and there are evidence in the scripts about arahat bikkhus who attained arahat at the age of 7.

No Buddhism isn't only for adults.
If Buddhism were only for adults then there weren't be zens.
Here you can see there are zens and so lay children can also practice Buddhism.
I'm single yet but I want my kids follow Buddhism I'll teach them Dhamma.
At little age it'd be nice to cultivate their mind so they'll be best practitioners when they will became an adult.
It's best to shape their mind.
It'd be really best thing to teach them Dhamma.

I've heard from a Bhante, that at the age of 7 only does the brain fully develops as to understand the true phenomena of the universe. So anyone of 7 years of age and above the age of 7 can become an Arahat.
Notable examples include, Arahat Rahula Thero, Arahat Seevali Thero and Arahat Sopaka
Only in certain special cases at the time of the Buddha have there been Arahats younger than 7 years of age.

Children, believe it or not, are smarter than adults.  It is easier for a child to learn a second or third language than it is for an adult.  (Which incidentally is a commendable endeavor worthy of a Buddhist practitioner or scholar of any age.)  Children can memorize memorable sutras, either in English or in the original, just as well as adults, or better; they can maintain yogic postures just as well as adults, or better.  The right question isn't necessarily, what Buddhist practices are suitable for children, but rather, what is a SMART, reasonable goal for a human being to hope to attain in his or her lifetime.  What goal would be Specific, Measurable, Achievable, Relevant, and Time-bound?
Is it reasonable to say, "I hope to become a Bodhisattva/an arahant in this current human lifetime?"  Or, "I hope my child or this gifted student in my middle school class becomes a Bodhisattva/an arahant in his or her lifetime?"  Put another way, if a talented guru or motivational speaker, someone clearly more intelligent and accomplished than yourself, claimed to have attained Buddhahood in his lifetime, would you immediately leave everything behind to follow that guru?
Or would that instead be a dangerous red flag?
Whatever is a realistic goal for yourself, as an adult following the Buddhist path, would likewise be a realistic goal for your child, being your flesh and blood.  Whether that goal is to be a "stream entrant", or simply to pay respects and give ear to a teacher.  Or simply to better apply one aspect of the Eightfold Path: maybe, Right Livelihood, Right Speech, or Right Effort.  Or one of the Six Perfections: charitable giving, conscientiousness, graciousness....
Teach the child whatever your goal is, but the child must choose his or her own goal.  Children should preferably be exposed to a wide range of Buddhist doctrines and "book learning" so that after they mature and become more self-critical, they can apply Buddhist wisdom to grow their greatest strengths, but also to attack their greatest weaknesses.