text:
Suffering more in order to feel less suffering? Living with suffering?
I have been reflecting on suffering and it seems to me that, since everyone is suffering and yet most people around me seem happy and contented, there is a way to live "happily" despite suffering that is accessible to everyone, Buddhist and non buddhist alike.
None of these "happy" people I know are Buddhist - most have no spiritual beliefs. I'm mainly talking about the people at my work: I am the youngest and all the others are middle aged, I have a healthy body and most are overweight or have pain from age related problems, most have children which (from the sound of it) is a big source of suffering. I admit I have depression (I have had it since I was abused as a child by a parent and don't expect it will ever go away), and I only have one friend (probably due to depression too), but I feel that objectively I am suffering less than everyone I spend time with even though it doesn't seem that way.
If this is true then I must be missing something really big, if I'm here trying to learn the way to escaping suffering but my colleagues are already halfway there without thinking about it. It seems like every day takes all my effort just to get through, but my colleagues are doing the same work happily AND raising kids (for example).
My teacher seems to teach only that you can ignore suffering if you focus on imagined, "happy" scenarios, and that thia can even heal my depression if I brainwash myself enough, but I am questioning this as Buddha clearly said that only enlightenment is the cessation of suffering.
What does Buddha teach about how to live well while suffering? Do I need to suffer more to toughen myself up against suffering - am I too "soft" because I've lived a life relatively free of pain? Have my older colleagues already suffered so much that they are beginning to be free of it? Is it really just about ignoring the negative emotions and exhaustion I constantly feel, and lying to myself until it becomes true?
None of that seems right but my teacher seems so sure. (She is New Kadampa - I don't know where that sits under the various Buddhist umbrellas.)

Your work colleagues live lives of distraction. For example, when a person has children, they are psychologically driven as a parent to think about them. This brings happiness because it is good kamma to think about unselfishly caring for others. However, this good kamma does not end suffering. But this is why having family is better for the majority of people than becoming a monk or nun. Most people will suffer more if they become a monk or nun because they are designed psycho-biologically to have children & busy their lives with the excitements, loves, joys & sorrows of parenting. Parenting gives life a 'purpose', even though parenting does not end suffering.

As for depression, the Dhamma way is to completely respect non-harming; to know thoroughly in the heart through repeated reflection the Dhamma does not harm, is completely safe & protects all beings. This will result in the mind losing attachment towards abuse. Adults, such as parents, can only abuse children because children, in their innocence, look upon adults as authority figures. When the heart can completely embrace, respect & honor non-harming & non-violence, abusers will be disempowered & lose their authority. They will be rejected & purged.
With abusive parents, this type of cleansing/healing can be difficult to do because there is an instinctual expectation that parents should be good to us, which enhances the depression. The depression is not only caused by the abuse or violence but also due to the expectation, hurt & sense of betrayal that parents have not cared for us, making us feel unworthy.
Therefore, the Dhamma states no person, including parents, have the right to abuse or do violence to any person, including their own children. The Dhamma states abusers that abuse children end up in hell, according to the law of Dhamma. If we can imagine an abusive parent in hell, we may begin to feel sympathy for their ignorance & spiritual poverty/illness.
Parents that abuse their children have a serious mental problem or illness. The more clearly this can be seen & realised, the more the illness can be removed from our heart/mind & returned to where it came from; the more we can feel sorry for the abuser rather than feel hurt from the abuser.

To focus on imagined "happy" scenarios may possibly help overcome depression by brainwashing oneself enough. This sounds like painting over rust.
The Buddha clearly said enlightenment is the cessation of suffering. However, enlightenment is comprised of three factors, one of which is having a clear vision of non-harming. When the heart is saturated with the love (metta) of non-harming, this is like removing rust from shiny metal rather than painting over it. It is harder work & may be more painful in the short term.

Ultimately, enlightenment sees the 'doer' of abuse is merely the element of 'ignorance' (rather than a 'person', such as a 'parent'). The Buddha explained life is comprised of only 'elements' ('dhatu'), which includes elements such as 'violence' & 'non-harming'.
Abusers do not intentionally act to abuse. In reality, such minds have no control over such behaviour because an unwholesome suffering element is controlling the mind.
The Pali suttas say:

Dependent on the violence element, perception of violence arises;
dependent on perception of violence, violent intention arises;
dependent on violent intention, violent desire arises;
dependent on violent desire, violent passion arises;
dependent on violent passion , violent quest arises;
engaged in the quest of violence, the uninstructed worldling conducts himself wrongly in these three ways — with the body, with speech, and
  with the mind
SN 14.12

137. Those who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten
  states:
138-140 Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges,
  loss of relatives, or loss of wealth, or houses destroyed by ravaging
  fire; upon dissolution of the body that ignorant person is born in hell.
Dhammapada

All your experiences has 2 components:

feeling due to the experience
mental pain of the experience

[Sallatha Sutta]
The main thing is to cultivate stability of the mind so that what ever experience you get you do not feel mental pain. The pain due to contact though is unavoidable.
A fact of life is unsatisfactoriness from birth to death. When you grow old you feel pain. You get sick. You have to part with loved ones or be with unloved people. Whatever you cling as me or mine to is suffering, more technically the 5 aggregates is unsatisfactory. [Dhamma,cakka Pavattana Sutta, Anatta Lakkhana Sutta]
Putting food in the table requires you to work which might itself is not always easy. [The Four Nutriments of Life by Nyanaponika Thera] When you have a family it is not your self you are looking after, which multiples the effect, also with other numerous responsibilities. At some point you can let go but until such time you can do all this as a duty in very mentally detached way. This will help with the metal agitation of life.
As long as there is contact with the external world there will be experiences which are un agreeable. You cannot avoid them. You have no control here. You cannot focus only on what is happy. If this was the case everyone will be happy. This is one of the 3 Characteristic which is the non self nature. What you can do is not being mentally hurt by them through the practice of meditation. Your mental resilience should be build through Vipassana. This help to be equanimous and in touch with reality no matter what happens in life. This can also being viewed as a form of toughening up.

She is New Kadampa - I don't know where that sits under the various Buddhist umbrellas.
I think you should know that.
I didn't know and I did some minimal research the last time you mentioned it. You could at least read the whole Wikipedia article carefully.
My hasty opinion based on minimal research and no personal experience is that it has many branches in England, and that might be why you're studying with them: i.e. because they have school in your town.
Wikipedia suggests to me that people "teach" before they've finished their own studies -- I imagine it may be possible that some of them don't understand theory, not practice, nor how to teach students.

My teacher seems to teach only that you can ignore suffering if you focus on imagined, "happy" scenarios
That sounds quite new-age.
Anyway, Wikipedia suggests to me that "New Kadampa" theoretically ought to be more-or-less, or to have come from, Tibetan Buddhism.
I posted an introductory question to Tibetan Buddhism here, the simplest question I could think of: Pāramitāyāna and Tantrayāna --
I recommend you read the answers to that topic.
"Focussing on imagined scenarios" sounds like it could be "Tantrayana" explained in those answers?
But since you're posting questions about it here I guess there's something missing: maybe, who knows, you don't trust the teacher, it isn't the right method for you, it's not taught well, or I don't know what.

even heal my depression if I brainwash myself enough
I don't know what to make of this page. On the bad side it sounds like a one-size-fits-all approach, a "cookie-cutter" approach, perhaps even a "cargo cult" (or simply "cult") approach. On the other hand perhaps you are supposed to be learning something new or abandoning some old self-protective reflexes. I'm not a teacher and not wise about this kind of thing so I can't tell you.
I don't want to disparage your teacher but in theory (without knowing her nor NKT) it may be snake-oil.

Buddha clearly said that only enlightenment is the cessation of suffering
Where did the Buddha clearly say that?
At a minimum the fact that you said that suggests there's maybe some disconnect between the "Buddhist" theory you think you know already, compared to the theory based on which the NKT teacher may be trying to teach you.
Based on the Pali suttas I'd tend to associate "the cessation of suffering" with the third noble truth, i.e. the cessation of craving; and with the cessation of identity view; and with the ability to interrupt or cut short trains of thought; not to mention social harmony.

What does Buddha teach about how to live well while suffering?
There's a book The Buddha's Teachings on Prosperity: At Home, At Work, in the World -- which introduces the suttas, but categorizes them and picks the ones which are especially intended for people in lay society. The emphasis is more on living well than on suffering. The author is Theravada (as are the suttas that are referenced in the book), rather than Tibetan, though.
If you want some more specifically Gelug teachings you might consider His Holiness the Dalai Lama's many books. Or ask another question about that on this site (i.e. to ask for book recommendations).

I'd like to address other parts of your OP, but it's too late to do that right now ... maybe later.

You're right, I go to the NKT lessons because it's the only thing I could find that I can go to after work, but from reading stuff online I'm worried that I am just being told some Buddhist-like stuff that people want to hear. It's disheartening because I'm not smart enough to understand any of the actual dharma texts on my own, it feels like. Not sure what to do because I don't really want to give NKT any more of my money... Thanks for your help in answering my questions though :)

If you would takes the time to read the Dukkhata Sutta in the Samyutta Nikaya you will get to know what is meant by suffering as per Dhamma.  We suffer when we cannot maintain things to our satisfaction. Therefore, you yourself can find out the truth of it, by seeing whether there is anything in this world that can be maintained to your satisfaction.
Our world can be summed up by saying that it is what we experience through our internal six senses (eyes, ears, nose, tongue, body, mind). As long as we can have good, pleasant experiences we are happy, otherwise, we get sad and suffer. We suffer because of ‘Anicca’.  Things are subjected to decay and destruction, and nothing in this world is exempt from that. This is viparinäma dukkha, suffering that arises due to change and decay.
Whether we are wealthy or poor we all suffer as suffering is in our minds. A wealthy person may suffer due to a loss of something he had, and a poor person may suffer due to the inability get what he wants. Either person becomes distraught due to his/her mind activities - attachment to what one has or craving for what one desires. This mental suffering is called sankhära dukkha. It arises through the struggles we engage in trying to maintain things to our satisfaction.
The third category of suffering arises due to immoral deeds, and may not become evident in this life. For example, a person who made money by killing another or by stealing from another may live well in this life (at least outwardly), but will be subjected to much suffering in the upcoming births. This is the suffering of dukkha dukkha, which can lead to rebirth in the four lower realms.

I have been reflecting on suffering and it seems to me that, since
  everyone is suffering and yet most people around me seem happy and
  contented, there is a way to live "happily" despite suffering that is
  accessible to everyone, Buddhist and non buddhist alike.

Learn to assess happiness or suffering for very long spans of time. For example do these people look happy when people they love die? A wise man looks at things far ahead of time. Assessing suffering isn't about feeling like you yourself suffer. It's rather, to let go of one's own clinging to eyes, ears, nose, tongue, body and brain. They in turn are part of pancha upädänakkhanda, which is by definition, suffering. The idea is to detach yourself from them.

None of these "happy" people I know are Buddhist - most have no
  spiritual beliefs. I'm mainly talking about the people at my work: I
  am the youngest and all the others are middle aged, I have a healthy
  body and most are overweight or have pain from age related problems,
  most have children which (from the sound of it) is a big source of
  suffering.

If you want to observe these people, observe more intently. For example, you can observe how a person dresses and talks and conclude their insecurities. You can also see how much they cling on to something and would be unhappy if they lose it.

I admit I have depression (I have had it since I was abused as a child
  by a parent and don't expect it will ever go away), and I only have
  one friend (probably due to depression too), but I feel that
  objectively I am suffering less than everyone I spend time with even
  though it doesn't seem that way.

If you're suffering from a problem like depression, equip yourself with a good lifestyle; good diet, exercise and sleep first. Read the book Spark by Doctor John Ratey if you want to have more control over your situation besides medication and a doctor.

If this is true then I must be missing something really big, if I'm
  here trying to learn the way to escaping suffering but my colleagues
  are already halfway there without thinking about it. It seems like
  every day takes all my effort just to get through, but my colleagues
  are doing the same work happily AND raising kids (for example).

Suffering is caused by the desire to pancha upädänakkhanda. You need to define suffering. Sometimes it is best to identify the problem very well before pursuing an answer.

My teacher seems to teach only that you can ignore suffering if you
  focus on imagined, "happy" scenarios, and that thia can even heal my
  depression if I brainwash myself enough, but I am questioning this as
  Buddha clearly said that only enlightenment is the cessation of
  suffering.

Best follow your doctors advice at least for periods he recommends. For example if he asks to visualize an hour daily, do so. Buddhism can increase your depression if applied with Miccä Ditti. So it is best to find out what is Sammä Ditti before apply any Buddhist views while being in depression.

What does Buddha teach about how to live well while suffering? Do I
  need to suffer more to toughen myself up against suffering - am I too
  "soft" because I've lived a life relatively free of pain? Have my
  older colleagues already suffered so much that they are beginning to
  be free of it? Is it really just about ignoring the negative emotions
  and exhaustion I constantly feel, and lying to myself until it becomes
  true?

Practicing Buddhism is not a suffering and is very liberating. As to living while suffering, you need to understand than your current situation is likely your own fault, but, your future situations will be your own fault too unless you act wisely now. Best start doing good karma. Remember that karma is also partially applicable to the current birth so if you do enough good you'll see the results soon. Start by doing metta meditation.

None of that seems right but my teacher seems so sure. (She is New
  Kadampa - I don't know where that sits under the various Buddhist
  umbrellas.)

You need to know how to find what is right.
Buddhism is very open to public these days. There is original words of Buddha in Päli with translations on the web. So you can read them. It is for intelligent people to discover, understand, bear in mind individually and practice. It will give you benefit without delay. It is valid during any time period of the world.
Finally, getting out of depression can also be helped outside in. That is, start exercising, sleeping well, drinking adequate water and maintaining a healthy diet, consistently for three months. You will most likely see a dramatic improvement.

I have to agree, there is no use trying to master Buddhism with a major obstacle to deal with first. And I always emphasize the physical basics, especially water and sleep, to everyone who will listen, including myself. Silly animal, that is too dumb to drink enough water! I sometimes think we deserve what we get.

Most of the "happy" people you saw are not necessarily happy inside. With Facebook, Instragram, LinkedIn... social medias everyone is mandatory to have an account, happy, successful...etc. are norms, else you will be looked down upon and despised, termed a loser; and lost the opportunities to be promoted, to advance socially.
Buddha said the Samsara is suffering, described happiness is when one temporary lifted/freed from the torment. Like one trapped in a burning house, when the fire is not so furious cooked by the heat, it's this interval we called "happiness". The name of our world is Sahā-lokadhātu (忍世界), which the meaning is endurance/put-up-with; i.e., this endurance developed from numbed in suffering making people be able to put on a smile on the face.

my teacher... New Kadampa

I've read something unfavourable on this school, from the internet, however I'm not sure since I don't plan to spend time on this. If any school placed too much on individual worshiping, too glorifying a particular personnel, it doesn't smell right, normally. I hope you willl find a pure tradition to pursuit Buddha's teaching.

What does Buddha teach about how to live well while suffering?...

In short, the big principle Buddha taught is "you reap what you sow", which is big, but raw, right ;). Sow the good seeds then you will reap good fruits. That is Karma. Many people, esp. Western people when hearing this "Karma" at the 1st time will be disheartened reading it's a passivity, also this word is so corrupted by the New Age sect. Then is the Saḍ-pāramitā (六波羅蜜). In these 6, Dhyana is pursued by many modern-day Buddhists but I doubt if these teachings by those are really adequate. Suffering has it's use of cultivating wisdom... how to live well while suffering? there are more to say but. Hopefully I could find time to return to if.


text:
What are the prescribed objects for the development of jhāna?
Can i have a list "If there is one" of the different objects for building up the first jhana?

Saṅkhitta Dhamma Sutta mentions the Jhana can be developed through:

4 Satipatthana
4 Brahmavihara

Kaya,gatā,sati Sutta mentioned that Jhana contemplation of the body. Though not explicitly mentioned Anapanasati Sutta, breath meditation also can be used.
Do develop Jhana you have to have Vitakka & Vicara. That is you 1st bring your attention an object and retain the object by reapplying you attention. E.g in the case of breath meditation you continuously try to feel the breath going in and out. In case of body contemplation you try to feel any sensation in the body continuously and try to keep you attention on the body.
This is too short to be practical meditation instruction just a pointer. In the case of Kasina you look at the device. Say you are practicing on fire. Offer a lamp to the Buddha, Dhamma and Sangha. Look at the flame for a little while and shut you eyes. Try to recreate this image. When you think about it the image will pop up an linger for a while. When the image disappears rethink about it again. If you cannot remember the details look at the flame again. As you practice the image will linger for a little longer. Adjust the rhythm of thinking about the frame to roughly to the level that you mental image of the flame looks continuous. Similarly for any other Kasina device. Beyond this point best seek advice of a teacher.
I think Jhana developed through 4 Satipatthana in combination with 4 Brahmavihara would be the best approach. But having said this any of the 40 Kammatthana can be used. If you use anything other than 4 Satipatthana make use you contemplate the 3 characteristics of the Jhana otherwise you will just develop Samadhi but not Panna, hence will not be wholesome.
Finally, developing Jhana without proper guidance can be dangerous. Therefore, try finding a teacher who can guide you.
Currently one of the famous Jhana teachers is Pa Auk Sayadaw with many students in the west. You can try making some inquiries.

So i focus on one of the jhana factors or  visualize my breath and use satipatthana or mindfulness? Also for the 10 kammatthanas, how would i focus on fire or earth and air? Lastly how would i find a jhana teacher? I really want a good teacher but i am unable to travel and live in a very small town.

Updated answer. See if answers you questions.

Yes here it is. 40 Traditional Meditations
Due to their complexity,some of these meditations can only lead to access concentration (upacara samadhi).

Eight recollections (excluding the recollection of the Body
(kāyagatāsati) and of Breathing (ānāpānassati).
The perception of  disgust of food.
Four elements Meditation

'Letting go' ('vossagga') or 'non-craving'.

And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go (vossagga),
  attains concentration, attains singleness of mind. Quite withdrawn
  from sensuality, withdrawn from unskillful mental qualities, he enters
  & remains in the first jhana...
SN 48.10

There are people who attain ‘anariya jhanas’  or ‘mundane jhanas by focusing the mind on any thought object (vitakka) that come their way. This could be the breath, a kasina object, or any other religious symbol of any religion, and then fixating the mind on this object. This is called ‘vicara’ or sustained application).
For one who contemplates the ‘Tilakkhana’ of anicca, dukkha, anatta at least to some extent, it is possible to attain Ariya jhanas. It is because this contemplation gives rise to ‘niramisa sukha’ or a ‘cooling down’ over time. When one has arrived at such a stage, one can use it in a ‘kammatthana’ to cultivate jhana.  These ‘kammatthana’  are PALI phrases such as “Ethan santhan ethan paneethan, …….” . The thing is one has to know the meaning of these Pali phrases. These phrases cannot be used just as a chanting object without understanding what is meant by it.

Hi, can you please give a sutta reference for Ariya Jhana?

Since one cannot focus the mind on Nibbāna without first experiencing it at least at the Sōtapanna phala moment, one cannot get to Ariya jhānās without first reaching the Sōtapanna stage. Thus reaching magga phala and Ariya jhānās REQUIRE the understanding of anicca, dukkha, anatta, the Three Characteristics of existence. Without the “correct vision” or samma ditthi at some level, the mind does not see the unfruitful nature of sense pleasures or the “superiority” of nirāmisa sukha. “Paññāvimutta Sutta (AN 9.44)” , “Pathama Metta Sutta“ and “Susimaparibbājaka Sutta (SN 12.70)“.

In a Buddhist context, even as you obtain jhäna, you are supposed to observe (thereby your objective) that jhäna is a "sankhathaya". A sankathaya has 3 characteristics.

You can see it arise (being created)
You can see it transform within the thing it resides
You can see it perish

So a Buddhist, upon observing this, lets go if his desire for the jhäna too.
In the following sutta, Buddha explains this to a person who has just become a Buddhist, from the beginning all the way to an arhat.

MN 140: Dhatu-vibhanga Sutta — An Analysis of the Properties {M iii 237}. A poignant story in which a wanderer, searching for the Buddha, meets the Buddha without realizing it. He recognizes his mistake only after the Buddha teaches him a profound discourse on four determinations and the six properties of experience. An excellent illustration of the Buddha's statement, "Whoever sees the Dhamma sees me."

The OP asked how to develop jhana (or asked which objects to use to develop jhana) ... can you clarify (or emphasize) how this answers that question?

It doesn't answer his question. Sorry about that. It just makes sure he doesn't go ahead and get lost in a jhäna and forget pursuing the Four Noble Truths (as this is a Buddhist forum).

In Answers vs Advice people agreed  that The best answers deal directly and solely with the question specifically asked and Avoid inadvertently invalidating the question, e.g. with answers of the form "That's the wrong question...".

@ChrisW in a Buddhist context, wouldn't the best answers be the ones that leads to realization of The Four Noble Truths?

@RavindranathAkila In a Buddhist context yes. But in SE you should play by SE rules also which is to answer the question asked exactly. There are other forums about Buddhism which can do this but this is supposed to be a Q & A site strictly in this format. If it deviates SE may even shut us down and delete the site.

@SumindaSirinathS.Dharmasena the thing is, SE has a voting system and other systems already in place to indicate any issues with answers and also questions. You are free to down vote, edit or even delete my answer.

If you want to improve the community, better find more active users and also encourage asking and answering your own questions. What some don't realize is, all activity is indexed on Google and since SE has high Page Rank, this forum turns up when people Google their questions. So we better start contributing in a more general and broader way. To do that, micro managing the answers won't help. What would help is more engagement and a bit of suggestions for users to find out how to give good answers.

2.4 questions per day Needs Work – 10 questions per day on average is a healthy beta, 5 questions or fewer per day needs some work. A healthy site generates lots of good content to make sure users keep coming back.

http://area51.stackexchange.com/proposals/45110/buddhism

A good answer is what answers the OP. It will not help if we do not meet SE quality requirements and they intervene. We are still a Beta site which is not fully permanent. Sticking to SE would be required to graduate and also to use their service. 1st we should be in compliance with SE requirements. Some parts we can decide on our own through meta, but I do not think Q & A format is negotiable with SE. Otherwise we are one of the more liberal sites. In any other SE side an a post which is not answer like this would be deleted. Here we are asking you to improve it so it answers the question.

@SumindaSirinathS.Dharmasena, hope I didn't sound rude. Trying not to be so here: I end up in SE day in and day out due to the nature of my work. Sometimes the chosen answer is a load of theory and the adequate answer is among other up voted answers. SE will not penalize the community ranking bases on bad answers. But they will observe how many questions were asked and answered properly. So we should all encourage ourselves to ask and answer how and when we can. Let's others vote. I'm sure the good Buddhists will upvote the right ones. So let's relax on the heavy answer governance :)

@RavindranathAkila you are welcome to comment on the meta site and suggests policies for answers

A suggestion that i often see taken well in SE  is to answer the question and, in a second "section" in your answer, add the "however's", if u want. One problem of not providing the actual answer is assuming what the OP don't know or need: she might be a researcher looking for the specific information or someone curious about a specific topic; she might not even be a buddhist or she might actually know, eg, that she should observe the 3 characteristics, but still want to know what she asked (usually followed by a comment "i know that, but still i'd like to know what the objects are...")

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text:
Is suffering caused by oneself, others, by both, or spontaneous?
According to popular belief of Karma, suffering is caused by oneself. I would like to know:

Is one's own suffering caused by oneself?
Is one's own suffering caused by others?
Is one's own suffering caused by both oneself and others?
Is one's own suffering spontaneous?

Maybe a related topic: Can a Buddhist truthfully say, “You insulted / offended / angered / hurt me?”

@ChrisW thank you very much for the reference. By the way, the elected answer quotes the sutta which directly addresses this question.

The teaching of 'good & bad kamma' is not Buddhist but is merely a conventional & universal understanding about 'personal' behavior found in most cultures & religions that is also part of Buddhism. The doctrine of kamma in Buddhism is called 'lokiya dhamma', which means a 'mundane' or 'worldly' understanding based on the view of 'self' or 'persons'.
To the contrary, the suttas state (eg. MN 56) that the unique or special teaching of the Buddhas is the Four Noble Truths, which includes the Noble Eightfold Path that ends kamma (refer to AN 6.63). The Noble Eightfold Path ends kamma because its fruition renders all kamma as 'not-self' ('anatta'). Such understanding in Buddhism is called 'lokuttara dhamma', meaning 'transcendent', 'supramundane' or 'beyond the world'.
Thus, according to 'lokuttara dhamma', suffering is impersonally caused by the element of ignorance according to the process of Dependent Origination.
In short, the Acela Sutta answers the question exactly.
Note: the Acela Sutta states the view that suffering is 'self-caused' is a form of 'Eternalism' and the view that suffering is 'other-caused' is a form of 'Annihilationism'.

It would be not possible to give a better answer than the Buddha and his formost disciple in regard of teaching gave to this question, and further broad explainings to it would be not proper, so read carefully of who or what causes pleasure and pain:

"Friend Sariputta, there are some brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made. There are other brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are other-made. Then there are other brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made & other-made. And then there are still other brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are neither self-made nor other-made, but arise spontaneously. In this case, friend Sariputta, what is the Blessed One's doctrine? What does he teach? Answering in what way will I speak in line with what the Blessed One has said, not misrepresent the Blessed One with what is unfactual, and answer in line with the Dhamma so that no one whose thinking is in line with the Dhamma will have grounds for criticism?"
  Bhumija Sutta: To Bhumija

Touch of "not knowing" (avija), is the cause, is the reason of pleasure and pain, what ever identity one forms around it.

A proper translation here & where ever suttas use the terms "sukhadukkhaṃ paṭisaṃvedi" should be "happiness & suffering" rather than "pleasure & pain" because "pleasure & pain" is best reserved for "vedana". The Bhumiga sutta is not about vedana, just as "kamma" is not about vedana. Arahant experience vedana. Regards

Then Dhammadhatu, if sukha and dukkha is not experiances in what is called vedana, how would he call pleasure and pain, happiness and suffering? Sankhara, vinnana, form, or sanna? To argue if happy or pleasure, suffering or pain might be better can be called ayoniso manasikara, or what does @Dhammadhatu think?

And what else that vedana would be the effect of touch (of ignorance)?

"sukhadukkhaṃ paṭisaṃvedi" refer to happiness & suffering, which is the end result of craving, attachment & becoming, etc, as described in MN 149...: "For him — infatuated, attached, confused, not remaining focused on their drawbacks — the five clinging-aggregates head toward future accumulation. The craving that makes for further becoming — accompanied by passion & delight, relishing now this & now that — grows within him. His bodily disturbances & mental disturbances grow. His bodily torments & mental torments grow.... He is sensitive both to bodily stress & mental stress.."

For kamma to occur, there must be becoming, as described in AN 3.76 "Kamma is the field, consciousness the seed, and craving the moisture. The consciousness of living beings hindered by ignorance & fettered by craving...there is the production of renewed becoming in the future" Only vedana is not kamma. Regards.

Answer the question and don't spinn around, Dhammadhatu.

Craving has what as cause? sukhadukkhaṃ paṭisaṃvedi in Dhamma that has a cause, or, @Dhammadhatu . In which aggregate does it belong, if not vedana?

Dhammadhatu and Samana Johann - Comment section is not for discussion. I suggest you both adhere to the rules of this site and take your discussion/arguments elsewhere. Buddhism SE is not the place for this.

'Suffering' in Buddhism means the pain we create for ourselves, not pain which is outside our control. Buddhism won't stop others assaulting you, stop you having accidents or stop you getting sick.
The suffering we create for ourselves, according to Buddhism is not spontaneous, in the sense of arising by itself, but has a cause, which is our ignorance.

"Monks, an uninstructed run-of-the-mill person feels feelings of
  pleasure, feelings of pain, feelings of neither-pleasure-nor-pain. A
  well-instructed disciple of the noble ones also feels feelings of
  pleasure, feelings of pain, feelings of neither-pleasure-nor-pain. So
  what difference, what distinction, what distinguishing factor is there
  between the well-instructed disciple of the noble ones and the
  uninstructed run-of-the-mill person?"
"For us, lord, the teachings have the Blessed One as their root, their
  guide, & their arbitrator. It would be good if the Blessed One himself
  would explicate the meaning of this statement. Having heard it from
  the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "When touched with a feeling of pain, the
  uninstructed run-of-the-mill person sorrows, grieves, & laments, beats
  his breast, becomes distraught. So he feels two pains, physical &
  mental. Just as if they were to shoot a man with an arrow and, right
  afterward, were to shoot him with another one, so that he would feel
  the pains of two arrows; in the same way, when touched with a feeling
  of pain, the uninstructed run-of-the-mill person sorrows, grieves, &
  laments, beats his breast, becomes distraught. So he feels two pains,
  physical & mental.

http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.006.than.html

Old saying: "Pain is inevitable, suffering is optional."

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


text:
Buddhist architecture - Stupa/Chorten
Stupa/Chorten, Pagoda, Vihara are places to achieve peace. But I never thought  that those places are graves. I found  this, Symbolism of the Stupa/Chrten:

The perfect proportions of the Buddha’s body corresponds to the design of religious monuments. Its architecture developed from the pre-Buddhist Indian grave-mound. Under these mounds the saintly ascetic were buried; their bodies were seated on the ground and covered with earth. These dome-shaped graves, or tumuli, of the saints were regarded as holy places. And were destinations for pilgrimage for the devotional and places of practice for meditators.

The right side of figure shows stages: Void, Wind, Fire, Earth.
Does that mean all those monuments are explaining life (body and soul)?
The Buddha said this about the body of living being (quoting the 7th point at the bottom of page 131 of The Buddha and His Dhamma by Dr B. R. Ambedkar):

The body of a living being consists of the combination of four great elements, viz., earth, water,
  fire and air, and when this combination is resolved into the four component elements,
  dissolution ensues.

Related, possibly duplicate: Why do Buddhist Stupas have various shapes?

What is shown is A STUPA, usually housing the cremated remains or possessions that are considered sacred. In Sri Lanka we call it “The dagaba” (from Sanskrit dhatu- element, component, or relic + garbha - storehouse or repository). Dagaba is of pre-buddhistic era in origin, and is a  deeply respected or admiration for symbol of the Buddhist creed.  In the Sri Lankan version (the first pic. In the OP) it is covered with pure white lime plaster (It is not the ‘white’ achieved by mixing Rickette’ blue). As Buddhism was introduced in different regions, the basic architectural features of stupas were transformed into a variety of shapes reflecting the artistic expressions of those cultures. In Sri Lanka there are five shapes that are most prominent.
Of all the Stupa / Dagaba of this world, the most revered Dagaba is the Ruwanweli-Saya, found in the Historic City of Anuradhapura, Sri Lanka. It is also known as Mahathupa, Swarnamali Chaitya, Suvarnamali Mahaceti (in Pali) and Rathnamali Dagaba. After The Buddha's Parinibbāna, His relics were enshrined and worshipped in stupas.  This pinnacle for Buddhists all round the world, the Ruwanweli-Saya, contains the largest portion of relics from the pyre of the sacred body of the Buddha. According to the ancient chronicle Dhatuwamsa, one eighth of the whole-body-relics of the Buddha has been deposited in the Stupa making it one of the treasured places of worship for Buddhists.
There is a great power generated from this Stupa and it is visible to this date. The energy radiating from within it is linked up with those meditating around the Maha-thupa. There is a legend that says that at the time when the Dhamma that He preached cease to be heard,  all relics of the world will come to the Maha-thupa and perform a coming together of the body-form. – a kind of ‘Yama Maha Pelahara’. BTW…  ‘Yama Maha Pelahara’ – is a twin miracle, a power said to have been possessed by the Buddha to cause a stream of fire to issue from one part of His body and a stream of water from another at the same time, which is a power to issue such streams together from eyes, ears and nostrils.

The Ruwanweli Mahathupa is unique among all others because: a ‘dona’ (One of eights parts) of the Buddha’s relics is enshrined within; the site was dedicated especially and consecrated many generations before by Arahant Mahinda; the only stupa recorded to have a Bodhi tree embodied within; the particular use of many materials not found in other stupas, such as crystal, metals; the particular and deliberate design of the base layers, and of the relic chamber; and the function of the crystal on the pinnacle as a beacon.
All dagaba / Stupa found in the world is meant to imitate a passage from the confusion of the world, through stage after stage of awakening, to a breakthrough into the ‘pure region’ of the transcendent. The dageba (Stupa) consists of six main parts.
Pinnacle  (Kotha)
This symbolizes Enlightenment. This is usually a pinnacle made of metal on top of which is a precious crystal or gemstone (chudamanikya).
Parasol / Conical Spire (Kothkerella)
This symbolizes the Nine levels of the Dhamma – the 8 stages of the Path plus the Nibbhana (Navalokottara Sri Dhammaskanda). This is built on the Devatha Kotuwa. A crystal (chudamanikya) on a pinnacle made of metal is placed at the top of the spire to adorn it.
The Gods Enclosure (Devatha Kotuva)
This is a Cylindrical neck built on the ‘Hatharas Kotuwa’. Figures of deities are usually carved on the surface. The word  means a place for the Gods to stay.
Square Enclosure (Hatares kotuwa)
This symbolizes the four noble truths. Relics are enshrined in this part too.
Hemispherical dome  (Gharbaya)
This symbolizes the whole of the  Dhamma.   The hemispherical dome is constructed on the three berms. In the middle of the dagaba was built a relic chamber (Dhathu garbhaya). The Buddha's relics are enshrined there. In the centre of the Relic Chamber was placed a bo-tree made of precious metals, and an image of the Buddha round which were groups of figures representing various events in the life of the Buddha.
Octagonal foundation  (Atapattama)
This symbolizes the 8 noble path. This form is found in some Stupas only.
The Three Berms or Terraces (Pesa valalu)
This symbolizes the Seela, Samadhi, Pannna. A stupa consists of three such berms at its base. The three berms rising from the base gradually reduce in size.
Upper Terrace (Uda maluva) represents the bhikku, the Arahant
Middle Terrace  (Deveni maluva)  represents  Lay Disciples (upasaka / Upasika)
Lower Terrace (Veli maluva) represents the Devotees who have not yet come to the Path.

The Buddhist temple is not complete without the following:
Stupa /dageba;
the actual vihara / image house;
a bodhi maluva or platform, with or without alters;
a ‘pansala’ or priests’ residence.
The ‘bana maduva’ or preaching hall is usually separate from the vihara itself.

It will be good if you can add a picture. This will perhaps be an answer to this question also.

I wrote that in a hurry @Suminda Sirinath S. Dharmasena. I am very busy today, but I just did not want this OP to pass without saying something. This subject is right in my alley as I studied architecture both at U of Moratuwa & U of Toronto. & that is what I will be doing for the next 11 years until retirement. So tomorrow I will expand on it. Thanks for your encouragement.

I think you could add about keeping of Dhatu in the pagodas which is what part of the OP.

@Suminda, if you check Assäsa sutta & Parama Assäsa sutta, they will give another meaning to “äna”+”äpäna” or anapana. In July I will do a 14 day meditation retreat. In that will do ANAPANA differently. Ven. Walasmulle Abhaya Thero will tell us that “assa/passa”, or cleaning up (the mind) is NOT focussed on the breath, but on Nibbhana. In the Mahasaccaka Sutta (MN36), “assa/passa” Buddha describes how He gave up on the “in and out breathing” technique and moved onto the correct path. Just check it out.

There are different types of Stupas

Relic stupa, in which the relics or remains of the Buddha, his disciples, and lay saints are interred.
Object stupa, in which the items interred are objects belonged to the Buddha or his disciples, such as a begging bowl or robe, or important Buddhist scriptures.
Commemorative stupa, built to commemorate events in the lives of Buddha or his disciples.
Symbolic stupa, to symbolise aspects of Buddhist theology; for example, Borobudur is considered to be the symbol of "the Three Worlds (dhatu) and the spiritual stages (bhumi) in a Mahayana bodhisattva's character."
Votive stupa, constructed to commemorate visits or to gain spiritual benefits, usually at the site of prominent stupas which are regularly visited.

The relic stupa contain relics or remains of the Buddha, his disciples, and lay saints are interred as you have described. Other Stupas can contain other object which were used by the buddha (relics associated with Buddha). Some may be purely symbolic.
With regard to symbolisms change from country to country.

Five purified elements
Although not described in any Tibetan text on stupa symbolism, the stupa may represent the five purified elements:

The square base represents earth
The hemispherical dome/vase represents water
The conical spire represents fire
The upper lotus parasol and the crescent moon represent air
The sun and the dissolving point represent the element of space


text:
What are the Sutta stating Paramithä requirements to be a stream winner?
I have heard, therefore I am yet to discover in Tipitaka, that to achieve certain stream winner stages, one needs to fulfill paramithä. Could you please give me the names of some sutta which I can read further on this (or the Tipitaka vagga / section).
Ten Paramithä
 1. Däna
 2. Sîla
 3. Nekkhamma
 4. Pañña
 5. Viriya
 6. Khanthi
 6. Sacca
 8. Adhitthana
 9. Mettha
10. Upekka
Thanks in advance!

Could you please give me the names of some sutta which I can read further on this
I think that SN 55.2 implies perfection of Sila.
People say that Dana parami is an essential beginning, for example here ...

Giving (dana) is one of the essential preliminary steps of Buddhist practice.

... but I don't know a sutta where it's named as a characteristic of a stream winner.
I wonder where the talk about practicing paramithä came from. Have you encountered people or books that speak of requiring paramithä to become a stream winner?
There are a couple of talks on Access to Insight.

The Ten Perfections
A Treatise on the Paramis

I didn't find any (after only a brief search) on dharmafarer.org
My theory is that "perfection" isn't a doctrine which is talked about in the suttas.
The "Ten Perfections" for example starts by saying,

Each path was defined as consisting of perfections (paramī) of character, but there was a question as to what those perfections were and how the paths differed from one another.

So I guess those doctrines (the doctrines about "perfections") were developed after the suttas.
The "Treatise" talks about the sequence in which they should be developed, and how to practice them and so on:

Here "sequence" means sequence of teaching. This sequence is rooted in the order in which the paaramiis are initially undertaken, which in turn is rooted in the order in which they are investigated.

It finishes with:

Their fruit is, in brief, the state of perfect Buddhahood.

The introduction says,

The "requisites of enlightenment" are the paaramiis themselves, the main topic of the treatise. The word paaramii derives from parama, "supreme," and thus suggests the eminence of the qualities which must be fulfilled by a bodhisattva in the long course of his spiritual development.

So far as I know, when Theravada talks about the Four stages of enlightenment (starting with "stream winner") it's more usual to talk about the "fetters" which are overcome, rather than about "perfections".

Is it this, Chris? http://www.accesstoinsight.org/tipitaka/sn/sn55/sn55.021.than.html

No that's 55.21. I meant SN 55.2 which is here on SuttaCentral, in Pali and with translations into nine other language but not in English (which is why I didn't quote it). The Pali says ariyakantehi sīlehi samannāgato hoti akhaṇḍehi which I think translates as, "possessing unbroken sila (morality) agreeable to the ariya" ... that is stated to be the fourth characteristic -- the first three characteristics are pasada (clarity and confidence) in the triple gem.

got it. I read them. So it looks like more of sila is important. Then maybe, it's something of a fact that people with bad karma (no paramithä) are not skilled enough to practice even that? I wonder where the talk about practicing paramithä came from. Have you encountered people or books that speak of requiring paramithä to become a stream winner?

Chose this answer because the reference links quotes many sutta.

@RavindranathAkila I edited the answer to try to answer the question in your comment.

Please don't make any confusion. Only Buddha-to-be, pacceka Buddha and chief disciples of Buddha need parami to fulfill. No such need to be a stream winner. Having no huge negative karma i.e., killing the parents, causing the blood flow from Buddha, causing disunity in Sangha, and killing an arahat, and having intent desire to be a stream-winner, keeping faith in triple gems, having good meditation master(preferably at least a stream winner), and oneself also work hard through insight meditation with sila and Samadhi,  all these  surely lead to be a stream winner. No parami to be a stream winner.

sila is a paramita, as you mentioned.

Thank you for your comment. Sometimes most people talk about parami to fulfill in the long long samsara and forget about the most important present moment which is the most precious time to concentrate on insight meditation only with khanika sila and Samadhi is enough which I would like to focus.

OK. I agree with your comment.

The doctrine of 'paramithä' is not found in the suttas but found in late canonical books and post-canonical commentaries (Wikipedia).
However, the basic requirement for giving (dana) & morality (sila) to be excellent or 'higher' ('parama') than ordinary is found in the suttas.
For example, AN 7.49 lists seven types of giving (dana), where six types of giving are based in views & self-views that can lead to suffering. Where as the 7th kind of giving, namely, giving for the purpose of beautifying & supporting the mind (citta) rather than giving to beautify & support the 'self' (atta) is said to lead to non-returner. Therefore, such giving can obviously lead to stream-entry.
Also, since the end of MN 118 states each of the seven factors of enlightenment has 'giving up' ('vossagga') as its primary quality, this shows the ability to give open-handedly or unselfishly is an important factor for stream-entry.
As for morality (sila), many suttas (such as SN 55.1 & MN 6) make it clear that morality must be higher than ordinary for the attainment of stream-entry.

Paramithä is a determination and not a wish nor a prior set of accomplishment that needs to be fulfilled. A real determination has a firm commitment attached to it. It could be a wish of a kind that is accompanied by a plan to make the wish come true. But this is NOT the kind of a Paramithä that of a Buddha, for which a ‘Buddha-to-be needs to have a firm commitment carried over billions of lives. I have not come across the mention of “Paramita” for disciples been mentioned in the original suttas, but in the commentaries, there may be.

Thank you for affirming that such references are not something you have encountered!

SN 55.1 states "He/she is endowed with verified confidence in the Dhamma: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.'" rather than commitment carried over billions of lives.


text:
Do Asimov's three laws make a robot a Buddhist?
Would the imposition of Asimov's three laws of robotics make a robot act in a Buddhist manner?

A robot may not injure a human being or, through inaction, allow a human being to come to harm.
A robot must obey orders given it by human beings except where such orders would conflict with the First Law.
A robot must protect its own existence as long as such protection does not conflict with the First or Second Law.

In this case I think we can associate "human" with "higher power or morality" - be that suttas, kamma, laws, or whatever.

Animate being are created through Dependent Origination, Nutriment, etc. The Buddha's teaching is for such beings. The part is morality, concentration and wisdom. Even this laws may engrain morality I am not sure if concentration and wisdom can be developed by a robot. A robot may have memory of the teachings but cannot practice. So robot cannot become Buddhist by practice.

No, because a Buddhist need not obey any order given to it by a human regardless of whether or not it harms another human.

I have added a caveat to the question clarifying "human" since it is context based.


text:
Is this considered insight?
I have noticed during formal meditation and also off the cushion that everything can be broken down into what seems like an infinite amount of moments.
For example when swallowing I can notice so many things such as the saliva build up, the intention to swallow, the sucking motion drawing the saliva back, the swallowing motion etc. The same for walking.
I'm not sure if this is insight or if/how it's helpful to see things this way. At the very least it's interesting to notice how much is going on that we don't usually notice or even need to think about. It all just happens automatically. If anything it helps me to appreciate the amazing miracle of life that we can just either blindly go through or notice what is actually happening and how miraculous it is.
Is this what is meant by "Insight"?

I'm not sure if this is insight

Insight has many levels. This is very good for starters. As you progress you should be able to see this even to more finer granularity as kalapa.

If anything it helps me to appreciate the amazing miracle of life that we can just either blindly go through or notice what is actually happening and how miraculous it is.

Any experience should be taken neutrally. You should try to be equanimous. This excitement may prevent you seeing the finer things.
What you are experiencing is transition from gross (olārika) to subtle (sukhuma). More on totality of awareness see this answer.

I honestly don't understand why I must see it neutrally?  Excitement and joy are part of life why can't we appreciate them?

Appreciate them without getting attached.

Insight such as this will come and go.
The advice I am given over and over is: stick to the practice, and don't attach to experience.
Insight will refine and change with time.
It can be a trap since eventually one might experience something which will be interpreted
as "loss of insight" and that can cause much unnecessary personal pain.
Detachment here is key.

But from what I've read about Buddhism part of the aim is to cultivate positive emotions and to eradicate negative emotions.  I don't see the point of doing this if we then have to be like detached zombies

If at all something is to be cultivated then let it be positive emotions, however it is repeatedly stated that all emotions are pain. what is positive to me might he harmful to another, definitions being relative. We strive to go beyond the positive and the negative. Most importantly, no one who has met a living realized being such as the Dalai Lama or Thay would by any means describe then as detached zombies, so something else must be going on here, no?  :)   https://www.lionsroar.com/buddhism-nutshell-four-seals-dharma/

That's right, the Dalai Lama is not an attached zombie, he is full of joy and appreciation of life which is not what I'm being told to cultivate in the comments here.

Well following his teaching and way of being would certainly lead you to the kind of joy we appreciate in him. :)

It is insight, but need to be polished with Sammä Ditti. That is, always maintain that what you observe as such is, anicca (impermanent), dukkha (sorrowful, suffering) and anatta (cannot thus be considered "me", "mine" or "my soul"). Then extend that wisdom to contemplating thus, that they are all reflect The Four Noble Truths (first three) and can be overcome using the fourth noble truth.

If your target is nirvana, picking up everything on your way delay your journey. Just like passing through the path on fast going train, you will see the things left by easily while walking through , you will see the things more and more. What I suggest is focus more attentively on meditation without embracing anything just noting "know it." Actually you are definitely on the right path. Keep going paying respect to Dhamma and your meditation master.

You have gained insight into the fact that your body is swallowing and doing other things human, such as, experiencing positive and negative emotions and trying to study Buddhism.  For some reason you have arrived at this moment as a human.  I would advise you to contemplate just “who” it is that is gaining the insight? Or having the experience.
To me, Buddha was trying to explain the nearly-impossible-to-understand concept that all is transient. That nothing made of atoms will endure.  No thoughts remain, no concept will remain, in the end all we cling to will be nothingness.  Even the Buddha’s teaching will disintegrate over time as “the wave goes back into the sea.”
The awaking that Buddha had was to another reality so unlike our own, that his first impression was that it was untranslatable and non-teachable.  But the source urged him on.  A few would be able to connect.
So he decided to teach, first the 4 Noble Truths, followed by a lifetime of teaching and instruction on how to grasp this awaking as he had.  It was like trying to teach a dog the concept of algebra.  Only humans are different, some will respond to the teachings, without getting caught up in their “humanness” and can have this “realization” that is already here.  All that is necessary is to live as if you are at your core, consciousness, rather that a human. To live as the “sea” coming up into this human world, “as a wave,” to have a look around, to live a life or two, and then going back. It's the Dharma.
You are here now, trying to find answers in the teaching and from others.  The reality is so complex that it is hidden in plain sight.  Few can realize that it is not a “you can’t get there from here,” or that it is “very difficult to attain,” because you are already “here.”  Trust and relax. Know you are now a human in a human world, swallowing, walking, interacting, but keep asking your self, as meaningfully as you can, “Who am I?”  Who is it that is receiving all these experiences as a human?  Hopefully, you will gather true insight into that essense the Buddha was talking about. Fear not.


text:
Was ascetic Sumedha with iddhi powers?
I have heard that in the birth where Gautama Bodhisathva met Deepankara Buddha, he had many powers but he didn't use it to prepare the road the Buddha was supposed to walk across but used his own effort. Where can I find further details of this story?

It is in Thupavamsa. I doubt if there's any online version of the translation.
The Pali version of Thupavams in the following link says, at the time the people were building the road, Sumedha was supposed to be flying in the sky. When he asked if he could also help, as people already knew that he had iddhi powers they gave him to construct a difficult part of the road.

Te puna divase asadisa mahādānaṃ sajjetvā dasabalassa āgamana maggaṃ
  sodhenti. Tasmiṃ kāle sumedhatāpaso attano assama padato uggantvā
  rammanagaravāsīnaṃ tesaṃ manussānaṃ uparibhāgena ākāsena gacchantā te
  haṭṭhapahaṭṭhe maggaṃ sodhente disvā kinnu kho kāraṇanti cintento
  sabbesaṃ passantānaṃyeva ākāsato oru ekamante ṭhatthāyaha te manusse
  pucchi.’Hambho kassa pana imaṃ maggaṃ sodhethā’ti te āhaṃsu bhante
  sumedha tumhe kiṃ naṃ jānātha, dīpaṅkaro nāma satthā
  paramābhisambodhiṃ patvā pavattavara dhammacakko janapada cārikaṃ
  caramāno anukkamena amhākaṃ nagaraṃ patvā sudassana mahāvihāre
  paṭivasati. Mayaṃ taṃ bhagavantaṃ nimantayimha tassa bhagavato
  āgamanamaggaṃ sodhemāti. Taṃ sutvā sumedhapaṇḍito cintesi. Buddhoti
  kho panesa ghosopi dullabho, pageva buddhuppādo tena hi mayāpi imehi
  manussehi saddhiṃ dasabalassa āgamanamaggaṃ sodhetuṃ vaṭṭatīti so te
  manusse āha, sace bho tumhe imaṃ magga buddhassa sodhetha - sayahampi
  ekaṃ okāsaṃ sampaṭicchatvā ayaṃ sumedhapaṇḍito mahiddhiko
  mahānubhāvoti jānantā dubbisodhanaṃ udakasambhinnaṃ ativisamaṃ ekaṃ
  okāsaṃ sallakkhetvā imaṃ hakāsaṃ tumhe sodhetha. Alaṅkarothāti adaṃsu.

http://tipitaka.org/romn/cscd/e1202n.nrf0.xml


text:
Why don't teachers just tell us the answers?
'Those who speak don't know, those who know don't speak.' (Zen aphorism)
Lots of posts on SE Buddhism seem to hover around the question 'what is your original face', or 'what is Buddha' etc. It shouldn't be so difficult to answer these questions straightforwardly with a sentence or two, so why is it that teachers (who supposedly know) tend not to?

There's a joke, where a computer is built to answer the ultimate question of life, the universe, and everything. After millions of years, the computer finally finds the answer: 42. Unfortunately, no one knows what the 'ultimate question' actually is, so the answer is useless.

Actually, the question is finally revealed in the 4th book of the book trilogy that contains that joke. "What is 9x6?" IIRC.

That's a koan-puter for you.

@Jeff 7x6!?!?!?!

@kame - exactly so, grasshopper. Exactly so. :-)

Because the question is supposed to "point directly at your mind" like the finger pointing at the moon. The answer could not do better. In fact, you learn more from trying to solve an apparent contradiction. If anything, you learn at least that you are frustrated over not getting it. What matters most is not the object (a koan, a hua tou) but how you hold it in mind, what it does to your mind, how you try to make sense of it, etc.
The funny thing is that we are so habituated to run after external objects and dive into them that it is difficult to look inward. A proof is that we are more concerned with the object (the koan) than we are with our mind. We forget to pay attention to what our experience tells us, not of the object we experience, but our mind that experiences. Because of this, we know little of the mind, including our own. It is easy to recognize a tree when we see one; it is way more difficult to recognize attachment, anger, belligerence, spite, etc. when they arise in our continuum because we seldom look inward, we are not familiarized with it.
As far I understand, the point with Hua tou and Koan is rather to stay with it and learn from how you relate to it. For instance, why is it that contradictions make you unsettled? How do you relate to frustration? Does frustration even arise when you try to solve a case? What makes you think it has to be solved? How do you try to make sense of things?
In Vipassana, some do what they call "meditation with an anchor" (the anchor often being the breath). Here, it is quiet similar. You learn a great deal by trying to stay with an object such as a Hua Tou. You learn why it is difficult to stay with it, why you lose it over and over again, etc. So it is not the answer that matter much.
Kazuaki Tanahashi 's introduction to Dogen's Shobogenzo is quiet informative and very enjoyable. But then, I am not that qualified when it comes to anything different from Tibetan Buddhism.

This is similar to other explanations I've heard, although the texts have a somewhat different account of the way koans operate (I wouldn't really know, as my tradition is Soto Zen, and we don't use koans in the strict way that Rinzai does).

Answers are written in plain language in plain sight in books you can buy anywhere and may already own. Sometimes we miss the underlying sense of a sentence because the subtlety is hard to grasp. But no one is hiding anything from you.
What began to make me personally understand a lot more was thinking about the five skandhas after reading D.T. Suzuki's Manual of Zen Buddhism.
And funnily enough, the first time I experienced an 'aha!' moment was looking at a tree outside while listening to the Gospel of John. Notice how both Jesus and Buddha talk about seeds?

I don't recall what Jesus said about seeds, although I like the gospels very much.

"By their fruits ye shall know them."

Now a good report of Master Gotama has been spread to this effect:
  'That Blessed One is such since he is arahant and fully self enlightened,
  perfect in true knowledge and conduct, sublime, knower of worlds,
  incomparable teacher of men to be tamed, teacher of gods and humans,
  enlightened, blessed. He describes this world with its gods, its
  Maras, and its (Brahma) Divinities, this generation with its monks and
  brahmans, with its kings and its people, which he has himself realized
  through direct knowledge. He teaches a Dhamma that is good in the
  beginning, good in the middle and good in the end with (the right)
  meaning and phrasing, he affirms a holy life that is utterly perfect
  and pure.

Is the stock description of 'the' Buddha. It has terms that likely need to be further defined - fully self enlightened, Dhamma - that will likely have even more terms that need to be defined, but overall the above should do the trick. 'What is Buddha' asks a question looking for something closer to Essence imo, and that's not really within the Dhamma.
"What is your original face" I am not sure about! Reading about it a little, if it hints towards dependent origination, then it's an insight into the fact that 'I hit you with a stick' is mirrored by 'You are hit with a stick, by me'. Subject depends on object and object depends on subject - there is no event that can be described within the world that is not subject to this. If it is to do with some notion of an eternal self when the mind is fully stilled, it is again not part of the Dhamma, as it is wrong view, Brahmajala Sutta for 'eternal', Mulapariyaya Sutta for 'Self'. The experience of Nibbana - the end of mental fabrications - is unconditioned, so 'original', 'eternal' or even 'self' would not be accurate.

It's from Zen, so it's pointing at the actual fact (yourself, what is), rather than asking a question about doctrine. We say you should 'kill the Buddha' (if you meet him on the road) to stop yourself mistaking words for truth :)

Thanks.. I prefer to say language is limited if discussing the limited nature of language - then a rational debate can start with those who don't accept such a statement. Wrong livelihood in MN117 includes the act of hinting, which esoteric concepts like koan tend to employ - they may work for those who know, but for those who don't, they are mere words. Surely, if you wish to make a point, to the broadest audience possible, in the most convincing way possible - you speak with clear meaning.

Pointing to the ineffable, using conceptual constructs like language can also be done clearly: "Whatever is dependently arisen is unceasing, unborn, unannihilated, not permanent, not coming, not going, without distinction, without identity, and free from conceptual construction." is a good one.

I take your point, but I prefer imagery.

Someone said that the only qualities of God that can be spoken are negative qualities (what God is not), and your list is a good illustration of this kind of explanation. Sometimes the 'not' list is a lot shorter, like saying that a prime number has no divisors.

Because the mind is like the stream, the width of it dictated the water capacity. Normal mind runs on intellect, a PhD, or common genius mind like certain mathematician scoring IQ 200 is just that the current of the stream is swifer, not the capacity enhanced. With Koan the Huatou the mind is stuck for the questions are crazy, nonsensical. Working on it rigoriously but trapped, forced the mind evetually breaks through the intellect confinement thus really "upgraded", realized the beyond the frontier veiled by the five senses and intellect-Mind. Like the water breaks up the bank and flooding. Hence when the great master of ancient enlightened, none of them wrote down a correct answer to any Huatou, instead, most wrote poems (and a true teacher was able to see if the student really arrived by reading the poem) which are none to do with the question. So don't be fooled by the questions ;) thinking they must be so sophisticated, no. But yes, also, they have the power to trap/engulf a brilliant mind.
These have a lot to do with the "magic" the Chinese this unique language. I really doubt the same favour could be preserved when working with other language. Japanese is kind of exceptional because in ancient time until Song Dynasty of China, Japan, Korea was adopting Chinese. Thus their tradition of Ch'an Koan was a Chinese language version. Language, an accomplished teacher who knew where the student reached, is the key. I doubt nowadays where these could be found.

Actually the teacher has already told us the answer, but due delusions and obscurations, we cannot see the answer. Just like if there are clouds, one can never see the sky.

Because it is so difficult to answer these questions in a straightforward manner with only a sentence or two.

Or even 100,000 sentences, in some cases.

The best way to answer the specific question would be to not answer it at all, but since this site is about instant information, I will go on.
If you get the information from someone or something outside of yourself, you only get the data, if you ponder it in your own mind, you gain insight and the answer is truly yours.
Koans are specific instruments to help you learn, not just receive information.

Ha ha, maybe we should just post Questions on this site and not Answers? (that's a question) (let's see if he answers it or not) (Zen teacher would slap him if he did) (or didn't)

Because, human can only gain WISDOM by tackling problems, having experience and getting answers afterwards.
Getting answers is useless for many questions without having experience.
Tell me a single teacher who is teaching without being a student.


text:
Mindfulness issues
When I am practicing being mindful, for example when washing the dishes, there seems to be so many things going on at once that I kind of don't know what to focus on. There is the warmth of the water, the smell of the detergent, the sound of the water and sounds all around, sights out the window etc etc. I have this problem in general with mindfulness. Feels like many things pulling my attention in all different directions. Can someone please clarify for me how I should be doing this correctly because I feel confused about it.

You don't have to focus on anything except the dishes. Just be aware. Things come, things go. If you notice you've embarked on a daydream let it go and return your attention to the task.

Most Buddhist meditation taught in the world is from an incorrect interpretation of suttas, which results in the mind being too busy, rigid & controlling.
'Mindfulness' means 'to remember'. It does not mean 'awareness', 'observation' or 'attention'.
'Mindfulness' remembers to keep the Dhamma in mind, which is the Four Noble Truths & the Noble Eightfold Path, or, in brief, mindfulness remembers to keep the mind free from craving.
For example, the instruction posted in another post should practically read as follows:

And what, bhikkhus, is right mindfulness? Here, bhikkhus, a monk dwells observing the body in the body by being exertive, clearly knowing & mindful to remove covetousness and displeasure in relation the world

Therefore, when you are washing the dishes, the practise of mindfulness is to wash the dishes without craving, i.e., without greed (impatience), hatred (aversion) & delusion (self-views).
When this right mindfulness (remembering) is practised, the observation will occur automatically.

It is important to recognise the mind is always aware or conscious of some object. So when dishes are washed with a silent craving-free mindful mind, awareness of what is going on (such as the warmth of the water, the smell of the detergent, the sound of the water and sounds all around) will still occur. There is no need to make a special effort to be aware of these things. The only effort that needs to be done with right mindfulness is keeping the mind free from greed, hatred & delusion.

MN 117 states:

One makes an effort for the abandoning of wrong view & for entering into right view: This is one's right effort. One is mindful to abandon
  wrong view & to enter & remain in right view: This is one's right
  mindfulness. Thus these three qualities — right view, right effort &
  right mindfulness — run & circle around right view.

Thanks but that makes very little sense to me. Sounds like jargon. You have explained what to do but not how

So then what's the point of your comment

I can't tell you how to make the mind maintain itself in a clear state; free from craving, liking & disliking; since one has to just do it. My answer to your question is the role of mindfulness is to keep the mind clear & that is all. Regards

Perhaps it is enough just to be joyfully aware of washing the dishes. Not to wander to work, to the past, to the future. Just that is radically different than the way our minds usually work...
Thich Nhat Hanh on mindfulness and happiness
https://www.youtube.com/watch?v=_iLHm7LixaM

You said "so many things going on at once". Please don't confuse what to do. Only to note mindfully what is most distinct once at a time. Nature of mind can focus only one phenomenon at one moment. For example, if you feel cold with water, just note "cold". It is enough. Without any frustration to note all other things like in wide and spread noting which you will get it automatically at higher nana stage with better concentration. Not to miss noting the single phenomenon is more important than noting nothing which will lead to delusion. But to achieve in every day chore mindfulness, you must have enough Samadhi through your sitting meditation sometimes it works better but depend on the individual.

When I am practicing being mindful, for example when washing the
  dishes, there seems to be so many things going on at once that I kind
  of don't know what to focus on. There is the warmth of the water, the
  smell of the detergent, the sound of the water and sounds all around,
  sights out the window etc etc.

There is actually so many things going on. They are all categorized as:

Kaya (body in its material form)
Védanã (feeling though eyes, ears, nose, tongue, body, mind)
Citta (that occur in your mind - not to be mistake as thinking)
Dhamma (Phenomena).*

I have this problem in general with mindfulness. Feels like many
  things pulling my attention in all different directions. Can someone
  please clarify for me how I should be doing this correctly because I
  feel confused about it.

Being mindful about these things are called Satipattãna (wedging consciousness) meditation. (Which you call mindfulness here)

Kãyãnupassanã - is the observation of body of oneself and others with Sammä Ditti explained in the Noble Eightfold Path.
Védanãnupassanã - is the observation of mind of oneself and others with Sammä Ditti explained in the Noble Eightfold Path.
Cittãnupassanã - is the observation of experiences of oneself and others with Sammä Ditti explained in the Noble Eightfold Path.
Dhammãnupassanã - is the observation of phenomina of oneself and others with Sammä Ditti explained in the Noble Eightfold Path

While these can be practiced separately, a skillful apprentice will practice all four of these observations from the time he or she wakes to the time he or she sleeps. It is also important to note that anäpänä sathi meditation is practiced under Käyänupassanä.
All these so called mindfulness practices are definitely to be done with a clear understanding of Sammã Ditti.
It is also fundamentally important to note throughout this meditation that one should affirm these obeservables are not me, not mine, not my soul.
Why go to such extend to be mindful? To realize The Four Noble Truths. So you should not forget this or it would be like going to get a university degree but forgetting why you are there and exploring things without an objective.

When you are washing dishes you may perceive the water is too cold and react with aversion. When you notice the water is too cold unpleasant feeling will arise before aversion. Concentrate on this feeling. Be equanimous noting it as impermanent.
When you look out of the window you might see something you like which might lead to craving. Before craving arises a pleasant feeling arises. Concentrate on this feeling while being equanimous while noting the importance.
When you hear the sound of water you may not consider it likable or unlikable, i.e., you will find it to be neutral. Though it is neutral there is ignorance. When there is a neutral feeling contemplation on impermanence.
Now when you are doing kitchen work you will find that when you stay in one posture for a while it becomes unpleasant (standing near the sink) and when you sit down it becomes pleasant.
When looking you of the window you see a beautiful person it is pleasant, if the person is plain it is neutral feeling, if ugly it is unpleasant feeling.
So from the body also generate sensations which lead to covetousness and displeasure. Likewise, feelings themselves, the mind and phenomena.
Keep the focus on one of the Satipatthana like the body. Whatever you do look at sensations which arise in the body. With this focus you will not feel your attention is dragged here and there.
A more detail and technical discussion is as follows.
The basis of mindfulness should be:

And what, bhikshus, is right mindfulness?
Here, bhikshus, a monk dwells exertive, clearly knowing, mindful, observing the body in the body, removing covetousness and displeasure in the world;
a monk dwells exertive, clearly knowing, mindful, observing feelings in the feelings, removing covetousness and displeasure in the world;
a monk dwells exertive, clearly knowing, mindful, observing the mind in the mind, removing covetousness and displeasure in the world;
a monk dwells exertive, clearly knowing, mindful, observing dharmas in the dharmas, removing covetousness and displeasure in the world.
This, bhikshus, is called right mindfulness.

(Magga) Vibhaṅga Sutta
So you should be mindful of body, feelings, mind and phenomena without attachment or aversion. Attachment and aversion arises due to sensation / feelings (Vedanā) so when any sensation arise just know impermanence and be equanimous to any feeling which arises.
Also you should guard you sense doors.

On seeing a form with the eye,

one investigates the form that is the basis for mental joy,

one investigates the form that is the basis of mental pain,

one investigates the form that is the basis of equanimity.

On hearing a sound with the ear,

one investigates the sound that is the basis for mental joy,

one investigates the sound that is the basis of mental pain,

one investigates the sound that the basis of equanimity.

On smelling a smell with the nose,

one investigates the smell that is the basis for mental joy,

one investigates the smell that is the basis of mental pain,

one investigates the smell that is the basis of equanimity.

On tasting a taste with the tongue,

one investigates the taste that is the basis for mental joy,

one investigates the taste that is the basis of mental pain,

one investigates the taste that is the basis of equanimity.

On feeling a touch with the body,

one investigates the touch that is the basis for mental joy,

one investigates the touch that is the basis of mental pain,

one investigates the touch that is the basis of equanimity.

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.

Dhātu Vibhaṅga Sutta
So when you get a sense imput be equanimous towards these sensation without it leading to craving, aversion and ignorance.

(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

Pahāna Sutta
All sensations are unsatisfactory.

pleasant feeling is pleasant when it persists, painful when it changes;
painful feeling is painful when it persists, pleasant when it changes;
neutral feeling is pleasant when there is knowledge of it, painful when there is no knowledge of it.

Cūla Vedalla Sutta
Use this as the basis to understand the 4 Noble Truths as unsatisfactoriness is the 1st Noble Truth and the link where Dependent Origination (DO) can be broken.

The meeting of the three is contact.
With contact as condition, there is feeling.
What one feels, one perceives.
What one perceives, one thinks about.
What one thinks about, one mentally proliferates.

Madhu,piṇḍika Sutta

with the six sense-bases as condition, there is contact;
with contact as condition, there is feeling;
with feeling as condition, there is craving;
with craving as condition, there is clinging;

(Paṭicca,samuppada) Vibhanga Sutta
Also all worldly calamities, immorality and conflicts start with sensation / feeling:

Thus, Ananda,
dependent upon feeling (vedanā), there is craving;
dependent upon craving (taṇhā), there is seeking;
dependent upon seeking (pariyesanā), there is gain;
dependent upon gain (lābha), there is decision-making;
dependent upon decision-making (vinicchaya), there is desire and lust;
dependent upon desire and lust (chanda,rāga), there is attachment;
dependent upon attachment (ajjhosāna), there is possessiveness;
dependent upon possessiveness (pariggaha), there is avarice;
dependent upon avarice (macchariya), there is safe-guarding;
dependent upon safe-guarding (ārakkha), there arise various bad unwholesome
states—taking up of the rod, taking up of the sword, conflicts, quarrels, disputes [strife], back-biting, harsh speech, false speech.

Mahā,nidāna Sutta
So basis of morality is also linked to feelings.
This is what needs to be done when being mindful in day to day activities. You do not have to go through all this. Just see this is a pleasant feeling which is the basis of attachment to arise, this is a unpleasant feeling which is the basis of aversion to arise, this is a neutral feeling which is the basis for ignorance to arise. As soon as feeling arise stop the train of event so you do not mentally proliferate, does not result in clinging and craving, does not provide nutriment, does not lead to unwholesome roots, does not lead to immoral actions, does not lead to unwholesome karma, etc. So be equanimous thus not letting the aversion and craving to arise and contemplate impermanence or the 3 characteristics not letting ignorance to arise. Displacing ignorance also helps break the cycle of DO.
Generally being aware and mindful is good but is not Wise Attention (Yoniso Manasikara), Clear Comprehension (Sampajañña ) and Right Mindfulness. If you are a surgeon, acrobat, bellarian, gymnast, etc. you will need a lot of attention and mindfulness. This will wear you down. Perhaps this is what is happening in your practice. What you need is the right type, i.e.:

free from unwholesome roots
free from Vipallasa (see: Vipallasa Sutta)
free from Nutriment (Mental and Contact)
free from Fabrications (Saṅkhāra)
free from unwholesome volition leading to unwholesome action
free from producing new karma

So feeling and sensation are different?  Can you please elaborate on this?

Feeling and sensations are the same. They are 2 English words for Vedanā

Im not sure what you're saying is correct. I further investigated and found feeling and sensation are very different. Feeling is the feeling tone of pleasant, unpleasant, neutral. Sensation is in the body such as an itch, tingle, pain etc.

Itch, tingle, pain can also be pleasant, unpleasant and neutral.

@SumindaSirinathS.Dharmasena could we ideally used only shorten forms Buddha used? I'm afraid might lose our originality of our Dhamma in the long run if not. The decision was made by Arhatans who wrote the Tipitaka for this very reason (pariyatti, patipatti - baminithiyasaya).

Can someone please clarify for me how I should be doing this correctly because I feel confused about it.

Seems like you are asking for specific instructions, so I will post Mahasi Sayadaws instructions for "moving" insight meditation based in the Four Foundations (Satipatthanas) of Mindfulness.
These instructions are given with regard to taking a drink of water but can be applied to dish washing as well:

If you are thirsty while contemplating, notice the feeling, thirsty. When you intend to stand, intending. Keep the mind intently on the act of standing up, and mentally note standing. When you look forward after standing up straight, note looking, seeing. Should you intend to walk forward, intending. When you begin to step forward, mentally note each step as walking, walking, or left, right. It is important for you to be aware of every moment in each step from the beginning to the end when you walk. Adhere to the same procedure when strolling or when taking walking exercise. Try to make a mental note of each step in two sections as follows: lifting, putting, lifting, putting. When you have obtained sufficient practice in this manner of walking, then try to make a mental note of each step in three sections; lifting, pushing, putting; or up, forward, down.
When you look at the tap or water-pot on arriving at the place where you are to take a drink, be sure to make a mental note, looking, seeing.
When you stop walking, stopping.
When you stretch out the hand, stretching.
When you touch the cup, touching.
When you take the cup, taking.
When dipping the cup into the water, dipping.
When bringing the cup to the lips, bringing.
When the cup touches the lips, touching.
When you swallow, swallowing.
When returning the cup, returning.
When withdrawing the hand, withdrawing.
When you bring down the hand, bringing.
When the hand touches the side of the body, touching.
If you intend to turn round, intending.
When you turn round, turning.
When you walk forward, walking.
On arriving at the place where you intend to stop, intending.
When you stop, stopping.

Remember that this is a gradual training, meaning that if a meditator is unfamiliar with the noting method, (s)he should gradually increase the number of objects as mindfulness develops.
Noting too many objects will lead to restlestness and agitation of mind, while noting too few objects will lead to dullness and drowsiness. It's about balance.


text:
Is this what is nimitta is?
From my understanding, The nimitta are signs you should be looking for during your jhana meditation. Like once your focusing on your visual object you will notice a white light. Thats a sign your entering acess concentration. Or you may notice your breathing becoming very faint. Thats another sign.
Is this correct? Is there certain signs i should look for during my jhana meditation?

It is not correct.
As Suminda Sirinath S. Dharmasena says in this post (Does contemplation activity, before hand, give rise to the mental image?) in this context, nimitta (that we usually translate as sign) refers to a mental image. In case of concentrating on the breath, it says it resembles white light.
But the measure of achieving an access level is not just that, for the mental image of the breath is found way before, according to Abhidharma. Before the access level, there is samatha, and the measure of achieving samatha are physical and mental pliancy, and physical and mental bliss. As long as these pliancy and bliss are not present, you can be sure you have not obtained samatha, much less the access level. That pliancy is the direct antidote to laziness, which means that one can at last meditate for as long as he wishes without experiencing discomfort (no more backache, no more unwilling mind that you feel you can not bend, etc).
You should not actively seek for these (pliancy, bliss, and even the finding of the mental image of  the breath) because it will make your mind tight and narrow. We do not meditate just to cultivate more attachment. Rather, you should count on ethical discipline, contentment, few desire, the lack of many discursive thoughts, regular and repetitive practice, and an understanding of the Dharma to lead you there eventually.

Thank you.  I knew you Weren't suppose to seek them i was trying to find out more about what they are. Thank you again friend

Its not correct. When the nimitta arises, it is like being hit with a sledge hammer. It can't be missed.
In short, the more looking & craving, the less progress that will be made.

Its not correct.You should not be looking for the nimitta when your practicing jhana.
You should not be looking for anything or doing anything besides focusing on the meditation object.
To practice Jhana means only focusing on one thing and one thing only until Jhana states form.
You are basically doing ONE THING.For 1 hour,2 hours,5 hours,10 hours...etc---focusing on your meditation object----
If you even for a milli second have time to do other things,such as look for a nimitta or think about nimitta Concentration Weakens.
Nimitta appearing directly correlates with how much attention you place on the meditation object.
so while meditating don't focus on the breath while looking for nimitta,while anticipating a light,while...Drop these whiles.
As long as these whiles exist concentration weakens.Weak concentration cannot sustain a stable nimitta.
By the time the nimitta arises you will be GLUED,i mean GLUED DEAD to your object of meditation.Its like being bolted.Its not a state where you can easily shift or move around.You don't have to go looking for the nimitta,it will come to you.


text:
Buddhism Thervada Tattoos
I'd watched show Tattoo Hunter of Dr. Lars Krutak on Discovery channel. And he had Buddhist tattoo by Thervada monks. There was an Elephant, Tiger and Crocodile tattoos. And who had those tattoos they have power of these animals. So I want to know more about meaning of that art and techniques and may I think those powers are because of techniques and meditation. Is this art and techniques discovered by Buddha?

It has nothing to do with Buddha and his teachings, although sometimes parts of Suttas (Pali) are used in the text. Mostly the texts recites Brahmanic-verses (Sanskrit), sometimes mixed.
The script here is mostly - like here in your samples - Khmer (Cambodian), which was used also in Thailand till a Thai King invented own script.
This so called "yoan"s "yantras" are protective charms, also used for flags which are placed on the roof cross-beams of a house.
Usually soldier hire "monks" to do these, especially those active in war. Many monks in SEA have been soldier.
In regard to tattoos being "done by monks": The Buddha called that a "livelihood of animals". It is not allowed and is a second-heaviest violation of the Vinaya (rules of monks).
You may understand that my person will not put effort into translating it.
Just a general notes, regarding tattoos: beautification of the body is not something conducive for one's real protection and practice. Not to speak of harming the body unnecessarily.
Today there are many monks making livelihood with such, even paint themselves. Most (not all) can be considered as outside of the Buddha's disciples. Today's monks doing such usually have also not even an idea of meditation, which one ever.
It you wish to translate it, here a list of the script's letters. You could in this way write Pali in Roman letters, and then either ask Pali/Sanskrit scholars or search dictionaries. Since the script is different to modern, my person attached a picture including the older script.
(Since my person just came across again: Santidhammo Bhikkhu, eager in discovering Tantric Theravada, wrote some articles about yantras: Yantra in Cambodian Buddhism - Boran and Yantra Tattoo and Tantric Theravada traditions
Some details about the meanings can be found in links given by Rahul at freesangha.com: Samatha Journal, soravij.com)


text:
Can a person get into any stage of enlightenment without being aware of it?
In Buddhism we classically have four stages of enlightenment:

Stream-enterer (Sotapanna);
Once-returner (Sakadagami);
Non-returner (Anāgāmi);
Arahant.

My question, as stated in the title, is: can a person attain to any one of the four stages mentioned above without clearly recognizing it?

Samyutta Nikaya - Maha Vaggo (2) Sotapatti Samyuttaya

Here you can find sutta where Buddha explains who a Sotapatti stream winner is.

Unwavering impression of Buddha
Unwavering impression of Dhamma
Unwavering impression of Sangha
Maintains Aryakäntha sîla

There are other places in Tipitaka where Buddha mentions the first three and the fourth one as

No doubt of The Four Noble Truths (Sammä Ditti) -

A definitive answer may be found here:

Samyutta Nikaya - Maha Vaggo (2) Sotapatti Samyuttaya - 11.1.5

As you might notice, as long as there is doubt (Vicikiccä) you are not sothäpanna. By observing your own mind, you can confirm if you are sothäpanna or not.
To go a step further, it is wise to practice Buddhism with the thoughts

As long as I make assumptions using "me", "mine", "my soul" I need to practice detachment.
As long as I have craving, anger or delusion, I will practice detachment, metta and vipassana (Sammä Ditti)

This way, one won't waste time thinking am I this, am I that. Where there is craving, anger, delusion, there is harm for oneself and others. Therefore, you can practice this just by deciding to be harmless.

 English Version

Is there is a link available to a translation in English of the included text?

http://dharmafarer.org/wordpress/wp-content/uploads/2009/12/16.5-Sotapatti-Sariputta-S-2-s55.5-piya.pdf

Thank you. Would you agree that one could be a stream-winner without realizing it? Perhaps someone following what they are taught with no doubts and little self-reflection? The nondual literature talks about "gradual awakening" and "sudden awakening". I read a book by a woman who realized she was nondual months after it (slowly) had unfolded. I also read a book by an angry atheist who had strong, disruptive awakening experiences (like satori) when she was young, had no guidance, and she could never put it all in any context. She was bitter and denied that there was any significance to it.

I believe upon self investigation one would know it.

Especially the stream-enterer in some cases if not fully guided by the meditation master will not be identify clearly which stage he/she achieve. Only with the help of the meditation master who can teach how magga and phala was achieved during practice will know exactly what is what. Once in Buddha time, one upathaka didn't know his afterlife whether might be in lower realm although he already entered sotapanna stage which I heard from one of my venerable sayadaw highlighting the importance of meditation master.

Ransara,
Yes, in regard of the question, it's possible that one is not aware of certain paths and fruits. As for the Arahat, my person is not sure about it, but one could investigate some situations in the Suttas.
Many do not know their current wealth, but that is mostly good, since it caused suffering thinking "I am this or that", not to speak of questioning "Am I this or that.
So when asking your self or other, simple ask if this or that work has been already done. So if not "the task is done, there is no more further for this world (or a next)" arsises, is know simple: Work, and take on all possible given possibilities for it.
One having done
Not easy to do
Should not be scared
To delight in it
Nor should one
Reject done merits.
For it is hard
To gain such a life
And its even harder
To gain such again:
Meeting either
The good Dhamma
Or upright leading man.
What ever good
Has been done
Achived, sacrified,
Only those delighting,
In deeds hard to do,
Having gratitude,
Form themselves and
In regard of others
Their sacrifies, their deeds,
Are able to carry themseves
Beyound.
Anumodan(e)a!
(Note: this answer is a gift of Dhamma and not meant for any commercial purpose or other worldily gains.)

It's impossible to not realize nibbana when it occurs on each levels. When everything ceased and attained nibbana you will definitely understand that you really get there.

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