user11674: In dependent origination after sense-contact occured, craving is the next condition, which in turn forms attachment at its basis and so on...
Suppose I am eating something or taking a massage to get rid of pains, is this pleasant vedana immediately connected with craving?
Similarly with unpleasant feelings; Suppose I have a bike accident and I fall down the ground and my immediate reaction is: "Arghhh", and no other cursing; Is this considered aversion to unpleasant feelings?
Furthermore, if I go to toilett to take a pee is this good feeling connected with craving?
It seems to be quite difficult to discern whether one feels pleasant feelings (vedana) without craving,  pleasant feelings with craving & the same with unpleasant feelings & aversion.

user10304: 

Suppose I am eating something or taking a massage to get rid of pains,
  is this pleasant vedana immediately connected with craving?


Yes.


Similarly with unpleasant feelings; Suppose I have a bike accident and
  I fall down the ground and my immediate reaction is: "Arghhh", and no
  other cursing; Is this considered aversion to unpleasant feelings?


Yes.


Furthermore, if I go to toilett to take a pee is this good feeling
  connected with craving?


Yezzz :)))

Only 2. needs elaboration: Unpleasant feeling is also connected to craving. Why? Because unpleasant feeling established depends on pleasant feeling; pleasant feeling established depends on unpleasant feeling; neither pleasant nor unpleasant feeling established depends on pleasant and unpleasant feeling. Like, long is established on short, cold on hot. This is called, roughly, dependent origination (DO). 
What is DO? DO is an answer to the "1st cause", which frequently recurring in the Aristotelian philosophical system. Sometimes 1st cause is God, or in physics, the prime matter, the smallest, the indivisible, atom... etc. DO said there is no 1st cause. Seeking for 1st cause is a question generated by the intellect-mind (logic and reason), which itself is defective. A defective question cannot procure a faultless answer. But to let general humans (unenlightened) understand, within reason and logic, DO is taught. Eventually DO is also empty, when you advance to study the ultimate and complete teaching taught by the Buddha himself - Mahayana (excl. Tibetan).   


It seems to be quite difficult to discern whether one feels pleasant
  feelings (vedana) without craving, pleasant feelings with craving &
  the same with unpleasant feelings & aversion.

Your confusion is due to incorrect understanding, perhaps the canonical text you relied on is incomplete1. Whenever there is Vedana, there is craving, plus the rest of all activities in the 12 Nidanas. It is like a bracelet with 12 beads, when one moves, all move. When you pick up a bead, the whole bracelet is lifted. In the same way when a bead is removed, the bracelet is broken. By destroying any one factor among the 12, you can destroy the 12 Nidanas and become a Pratyekabuddha. 
But, it cannot happen when the teaching of a Samyaksambuddha is available, like now :). And, as a side note, being a Pratyekabuddha you will never have a name. Like, we have the name of current Samyaksambuddha: Shakyamuni. (My unique discovery, still pondering...) 

Therefore, to answer your ultimate concern, which you didn't put to words, you cannot get rid of craving by trying to conceive pleasant feeling as unpleasant (so that you develop aversion to it), or unpleasant feeling as neither pleasant nor unpleasant. Neither is it legitimately Buddhist like the Goenka method to alienate yourself from your feeling, telling yourself "it is not me, mine, myself" - it will cause mental illness, split of personality, in the worse. The Buddha never taught such horrible thing, please study the Sutra/Sutta to verify. 
If you want to cut off craving, you should work to stop Vedana. 
But, what is Vedana? Vedana has got horrible translations: feeling/ sensation. It is not. The Chinese Tripitaka translates Vedana as 受, this single character has multiple meanings. "Feeling" is just the result of the activities of Vedana. Vedana 受 also means accepting, receiving, taking. That is, before the feeling generates, you allow it to happen. How do you allow it to happen? You accept the inputs (contact), you receive the stimulation (6 mediums), you take in the stirs (dusts, perceived external objects, name-form). 
Addition:
The current question What does 'Not percipient of form internally' in Salayatana Sutta mean? confirms the analogy in this post. Salayatana Sutta arrays the interactions. 
Therefore, if you want to cut the Vedana, you have to not accept it even it is making contact, you have to not receive it even it is stimulating you, you have to not take in it, remain undisturbed. When an Arhat is attained, often it declares: 諸法不受, meaning, he doesn't take in any phenomena. Therefore, even a Marilyn Monroe undresses in front of an Arhat, he won't find it exciting; even he takes a handful of Fentanyl, he won't experience euphoria.
My advice for proper cultivation is, discerning pleasant or unpleasant feeling is useless, rather, work on cutting off the Vedana.         

Footnote
Early Buddhism or Early Buddhist Texts (EBTs) is a hoax invented around the Colonization of Asia 100-200 years ago. Scholars advocating "Early Buddhism" in the early days - when Western colonizers after colonized the Asian countries they also needed a way to "colonize" their cultures, were Theosophists. Theosophical Society was the cultural warship sent overseas, which succeeded in "colonizing" Sri Lanka, and later Thailand, also Japan and, of course Tibet was more than willing to cooperate. This is a disease Buddhism has caught for more than a century, but not healed, only getting worse. 

user43: Short Answer:
When you think "it would be nice to have more(/less) future contact with object X" - then you have craving; when you think "this feeling is (un)pleasant and it came from object X" - then you are creating/sustaining potential for future craving; and when you think "this feeling came from the mind, it is empty, dependently originated, transient, ephemeral, unreliable, like a phantom - therefore craving to have more(less) of it would lead to suffering, and instead I keep training the mind of suchness." - then you don't have craving nor do you create/sustain potential for future craving.
Long Answer:
It is a popular misunderstanding of Dependent Origination -- to assume that it describes a process as it unfolds moment-by-moment. No, it does not. Instead, according to Mahayana (esp. Karma-Kagyu lineage), it describes a logical sequence of stages of development of individual mind.
The "contact" described in D.O. is not the momentary contact of sense organ with an external stimulus. It is a stage of development of individual mind when "contact with an object" is delineated, designated, and recognized.
Then, Vedana described in D.O. is a stage when "feeling that comes from contact with an object" is delineated, designated, and recognized.
Once this stage is reached, "Craving for feeling that comes from contact with an object" has a basis to develop on.
A more detailed description of this phase (vedana => tanha) is given e.g. in MN 18 as vedana => sañña => vitakka => papanca.
In other words, as one learns to separate the feeling that comes from contact with an object from the experience of contact itself, one learns to formulate ideas like: "it would be nice to have another contact like that, to bring that feeling again" or "it would be nice to avoid a contact like that, to not bring that feeling again". Eventually, such an idea gets simplified to something like: "It's nice and I want it" or "It's bad and I don't want it".
Then, holding such idea, mulling over it, and pursuing it in practice - making it one's goal and one's mode of operation - is what's known as upadana or grasping.
Suppose I am eating something or taking a massage to get rid of pains, is this pleasant vedana immediately connected with craving?
As I said, D.O. describes the development of mind in general, not one particular instance. So, most of the time, experience and craving do not follow one another immediately. Instead, most of the time craving occurs on the basis of remembering some past experience.
But generally speaking, when you're eating something or taking massage, and at that moment you experience a pleasant feeling, if you attribute that feeling to the external object, thinking "this food gives me the feeling" or "this massage gives me the feeling" - then, on the basis of this attribution, your thinking about that experience in those terms will fuel and sustain the potential of the future craving towards that object (food or massage).
If on the other hand, you think "this pleasant feeling is born in the mind, is a product of the mind" and you think "this comfort is mind-made, empty, dependently-originated" or "this discomfort is mind-made, empty, dependently-originated" - then on the basis of thinking in these terms you will not fuel and not sustain potential future craving towards the object and will instead develop the mind of sufficiency in suchness.
It seems to be quite difficult to discern whether one feels pleasant feelings (vedana) without craving, pleasant feelings with craving & the same with unpleasant feelings & aversion.
In my Mahayana understanding, it boils down to your frame of reference, your attribution of experience to an entity. if you attribute pleasant/unpleasant experiences to what you think are "external" objects, then you will develop and sustain future craving to them - and if instead you recognize that all pleasant/unpleasant experiences are mind-made, empty, like phantoms - and learn to control your mind's frame-of-reference, your perspective, your interpretation - then you are not developing craving and are developing the mind of bodhi instead.
As for detecting the presence of craving in the here-and-now, if your mind is leaking to imaginary past or future and grasping onto an imaginary experience (whether positive or negative) - then that's craving/aversion right there. And if your mind is not leaking anywhere but is seeing things as they are, then that's a moment of suchness.
Here, I explained craving (leaking), the root of craving (attribution of experience to external objects), and path to cutting the root of craving (learning to reframe the experience in such a way as to no longer reify it as something real coming from the external objects and to instead think of it in terms of D.O. and 4NT). I explained it according to my understanding and in my own words. Hope it helps.

11674: <p>In dependent origination after sense-contact occured, craving is the next condition, which in turn forms attachment at its basis and so on...</p>

<p>Suppose I am eating something or taking a massage to get rid of pains, is this pleasant vedana immediately connected with craving?</p>

<p>Similarly with unpleasant feelings; Suppose I have a bike accident and I fall down the ground and my immediate reaction is: "Arghhh", and no other cursing; Is this considered aversion to unpleasant feelings?</p>

<p>Furthermore, if I go to toilett to take a pee is this good feeling connected with craving?</p>

<p>It seems to be quite difficult to discern whether one feels pleasant feelings (vedana) without craving,  pleasant feelings with craving &amp; the same with unpleasant feelings &amp; aversion.</p>
 10304: <ol>
<li><blockquote>
  <p>Suppose I am eating something or taking a massage to get rid of pains,
  is this pleasant vedana immediately connected with craving?</p>
</blockquote></li>
</ol>

<p>Yes.</p>

<ol start="2">
<li><blockquote>
  <p>Similarly with unpleasant feelings; Suppose I have a bike accident and
  I fall down the ground and my immediate reaction is: "Arghhh", and no
  other cursing; Is this considered aversion to unpleasant feelings?</p>
</blockquote></li>
</ol>

<p>Yes.</p>

<ol start="3">
<li><blockquote>
  <p>Furthermore, if I go to toilett to take a pee is this good feeling
  connected with craving?</p>
</blockquote></li>
</ol>

<p>Yezzz :)))</p>

<hr>

<p>Only 2. needs elaboration: Unpleasant feeling is also connected to craving. Why? Because unpleasant feeling established depends on pleasant feeling; pleasant feeling established depends on unpleasant feeling; neither pleasant nor unpleasant feeling established depends on pleasant and unpleasant feeling. Like, long is established on short, cold on hot. This is called, roughly, dependent origination (DO). </p>

<p>What is DO? DO is an answer to the "1st cause", which frequently recurring in the Aristotelian philosophical system. Sometimes 1st cause is God, or in physics, the prime matter, the smallest, the indivisible, atom... etc. DO said there is no 1st cause. Seeking for 1st cause is a question generated by the intellect-mind (logic and reason), which itself is defective. A defective question cannot procure a faultless answer. But to let general humans (unenlightened) understand, within reason and logic, DO is taught. Eventually DO is also empty, when you advance to study the <a href="https://celestory.com/history-and-facts-of-the-buddhist-scriptures-i-500-arhats-collecting-the-teachings/" rel="nofollow noreferrer">ultimate and complete teaching</a> taught by the Buddha himself - Mahayana (excl. Tibetan).   </p>

<hr>

<blockquote>
  <p>It seems to be quite difficult to discern whether one feels pleasant
  feelings (vedana) without craving, pleasant feelings with craving &amp;
  the same with unpleasant feelings &amp; aversion.</p>
</blockquote>

<p>Your confusion is due to incorrect understanding, perhaps the canonical text you relied on is incomplete<sup>1</sup>. Whenever there is Vedana, there is craving, plus the rest of all activities in the 12 Nidanas. It is like a bracelet with 12 beads, when one moves, all move. When you pick up a bead, the whole bracelet is lifted. In the same way when a bead is removed, the bracelet is broken. By destroying any one factor among the 12, you can destroy the 12 Nidanas and become a Pratyekabuddha. </p>

<p>But, it cannot happen when the teaching of a Samyaksambuddha is available, like now :). And, as a side note, being a Pratyekabuddha you will never have a name. Like, we have the name of current Samyaksambuddha: Shakyamuni. (My unique discovery, still pondering...) </p>

<hr>

<p>Therefore, to answer your ultimate concern, which you didn't put to words, you cannot get rid of craving by trying to conceive pleasant feeling as unpleasant (so that you develop aversion to it), or unpleasant feeling as neither pleasant nor unpleasant. Neither is it legitimately Buddhist like the Goenka method to alienate yourself from your feeling, telling yourself "it is not me, mine, myself" - it will cause mental illness, split of personality, in the worse. The Buddha never taught such horrible thing, please study the Sutra/Sutta to verify. </p>

<p>If you want to cut off craving, you should work to stop Vedana. </p>

<p>But, what is Vedana? Vedana has got horrible translations: feeling/ sensation. It is not. The Chinese Tripitaka translates Vedana as 受, this single character has multiple meanings. "Feeling" is just the result of the activities of Vedana. Vedana 受 also means accepting, receiving, taking. That is, before the feeling generates, you allow it to happen. How do you allow it to happen? You accept the inputs (contact), you receive the stimulation (6 mediums), you take in the stirs (dusts, perceived external objects, name-form). </p>

<p><em>Addition:
The current question <a href="https://buddhism.stackexchange.com/q/30626">What does 'Not percipient of form internally' in Salayatana Sutta mean?</a> confirms the analogy in this post. Salayatana Sutta arrays the interactions.</em>  </p>

<p>Therefore, if you want to cut the Vedana, you have to not accept it even it is making contact, you have to not receive it even it is stimulating you, you have to not take in it, remain undisturbed. When an Arhat is attained, often it declares: 諸法不受, meaning, he doesn't take in any phenomena. Therefore, even a Marilyn Monroe undresses in front of an Arhat, he won't find it exciting; even he takes a handful of Fentanyl, he won't experience euphoria.</p>

<p>My advice for proper cultivation is, discerning pleasant or unpleasant feeling is useless, rather, work on cutting off the Vedana.         </p>

<hr>

<p><sub>Footnote</sub></p>

<p><sub>Early Buddhism or Early Buddhist Texts (EBTs) is a hoax invented around the Colonization of Asia 100-200 years ago. Scholars advocating "Early Buddhism" in the early days - when Western colonizers after colonized the Asian countries they also needed a way to "colonize" their cultures, were Theosophists. <a href="https://en.wikipedia.org/wiki/Buddhism_and_Theosophy" rel="nofollow noreferrer">Theosophical Society</a> was the cultural warship sent overseas, which succeeded in "colonizing" Sri Lanka, and later Thailand, also Japan and, of course Tibet was more than willing to cooperate. This is a disease Buddhism has caught for more than a century, but not healed, only getting worse.</sub>      </p>
 43: <p>Short Answer:</p>

<p>When you think "it would be nice to have more(/less) future contact with object X" - then you have craving; when you think "this feeling is (un)pleasant and it came from object X" - then you are creating/sustaining potential for future craving; and when you think "this feeling came from the mind, it is empty, dependently originated, transient, ephemeral, unreliable, like a phantom - therefore craving to have more(less) of it would lead to suffering, and instead I keep training the mind of suchness." - then you don't have craving nor do you create/sustain potential for future craving.</p>

<p>Long Answer:</p>

<p>It is a popular misunderstanding of Dependent Origination -- to assume that it describes a process as it unfolds moment-by-moment. No, it does not. Instead, according to Mahayana (esp. Karma-Kagyu lineage), it describes a logical sequence of stages of development of individual mind.</p>

<p>The "contact" described in D.O. is not the momentary contact of sense organ with an external stimulus. It is a stage of development of individual mind when "contact with an object" is delineated, designated, and recognized.</p>

<p>Then, Vedana described in D.O. is a stage when "feeling that comes from contact with an object" is delineated, designated, and recognized.</p>

<p>Once this stage is reached, "Craving for feeling that comes from contact with an object" has a basis to develop on.</p>

<p>A more detailed description of this phase (vedana => tanha) is given e.g. in MN 18 as vedana => sañña => vitakka => papanca.</p>

<p>In other words, as one learns to separate the feeling that comes from contact with an object from the experience of contact itself, one learns to formulate ideas like: "it would be nice to have another contact like that, to bring that feeling again" or "it would be nice to avoid a contact like that, to not bring that feeling again". Eventually, such an idea gets simplified to something like: "It's nice and I want it" or "It's bad and I don't want it".</p>

<p>Then, holding such idea, mulling over it, and pursuing it in practice - making it one's goal and one's mode of operation - is what's known as upadana or grasping.</p>

<h2>Suppose I am eating something or taking a massage to get rid of pains, is this pleasant vedana immediately connected with craving?</h2>

<p>As I said, D.O. describes the development of mind in general, not one particular instance. So, most of the time, experience and craving do not follow one another immediately. Instead, most of the time craving occurs on the basis of remembering some past experience.</p>

<p>But generally speaking, when you're eating something or taking massage, and at that moment you experience a pleasant feeling, if you attribute that feeling to the external object, thinking "this food gives me the feeling" or "this massage gives me the feeling" - then, on the basis of this attribution, your thinking about that experience in those terms will fuel and sustain the <em>potential</em> of the future craving towards that object (food or massage).</p>

<p>If on the other hand, you think "this pleasant feeling is born in the mind, is a product of the mind" and you think "this comfort is mind-made, empty, dependently-originated" or "this discomfort is mind-made, empty, dependently-originated" - then on the basis of thinking in these terms you will not fuel and not sustain potential future craving towards the object and will instead develop the mind of sufficiency in suchness.</p>

<h2>It seems to be quite difficult to discern whether one feels pleasant feelings (vedana) without craving, pleasant feelings with craving &amp; the same with unpleasant feelings &amp; aversion.</h2>

<p>In my Mahayana understanding, it boils down to your frame of reference, your attribution of experience to an entity. if you attribute pleasant/unpleasant experiences to what you think are "external" objects, then you will develop and sustain future craving to them - and if instead you recognize that all pleasant/unpleasant experiences are mind-made, empty, like phantoms - and learn to control your mind's frame-of-reference, your perspective, your interpretation - then you are not developing craving and are developing the mind of bodhi instead.</p>

<p>As for detecting the presence of craving in the here-and-now, if your mind is leaking to imaginary past or future and grasping onto an imaginary experience (whether positive or negative) - then that's craving/aversion right there. And if your mind is not leaking anywhere but is seeing things as they are, then that's a moment of suchness.</p>

<p>Here, I explained craving (leaking), the root of craving (attribution of experience to external objects), and path to cutting the root of craving (learning to reframe the experience in such a way as to no longer reify it as something real coming from the external objects and to instead think of it in terms of D.O. and 4NT). I explained it according to my understanding and in my own words. Hope it helps.</p>
