Would like to ask if my method of meditation(Mahasi method rising-falling) is correct.
If you try to validate this against the teaching of the Buddha as per the Pali Canon, this is not a valid or correct technique. More on this see this answer and other referenced material.
Suttas which cover insight meditation are:
- Maha-satipatthana Sutta
- Anapanasati Sutta
They do not have any reference to either noting nor the rising and falling of the abdomen. It is later innovation like this which lead to the decline of the Dhamma, where by you give more importance to later developments than the words and teachings of the Buddha. These later developments will not give the same results as when you practice the original, it may also give arise to more difficulties, hence people will lose faith in the practice. For more information see this answer.
Any correct method should be based on the Tripitaka. More particularly:
- Maha-satipatthana Sutta
- Anapanasati Sutta
which covers most part of what is the right way to practice. You can complement this with other Sutta readings. In the Satipatthana Suttas it is mentioned that Satipatthana is the one and only way (ekāyana maggo) for purification of the beings. Also at the end he Buddha gives a guarantee that if it is practiced the right way (as per the instructions given) you can get the fruit or Non Returner or Fully Liberated within 7 days.
When i concentrate on that feeling, i will either yawn/ tears coming out or even deep sign. Then i will feel better after every 'reaction'.
This can be due to past Sankhara. Past conditioning causes unpleasant experiences when they surface and manifest themselves. E.g. you have past Karma to break a leg. But you are in meditation. This may surface as a severe pain in the leg but since there is not other conditions for an accident this will pass away.
When some feeling arise in me, most of the time, i can noting the feeling was somewhere in the body( example: scare feeling near my abdomen/ back of my body).
Getting sensitive to sensations is a good thing. You have to see how this lead to unwholesome states.
(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
Also how it relates to causality
As such, bhikshus, the instructed noble disciple closely and wisely attends to dependent arising itself, thus:
Imasmiṁ sati, idaṁ hoti; „When this is, that is;
imass’uppādā, idam uppajjati. with the arising of this, that arises.
Imasmiṁ asati idaṁ na hoti; When this is not, that is not;
imassa nirodhā idaṁ nirujjhati. with the ending of this, that ends.‟
Bhikshus, dependent on pleasant contact, a pleasant feeling arises. With the ending of the pleasant contact, the pleasant feeling that arose in dependent on that pleasant contact, ceases, is stilled.
Bhikshus, dependent on painful contact, a painful feeling arises. With the ending of the painful contact, the painful feeling that arose in dependent on that painful contact, ceases, is stilled.
Bhikshus, dependent on neutral contact, a neutral feeling arises. With the ending of the neutral contact, the neutral feeling that arose in dependent on that neutral contact, ceases, is stilled.
The whole scene shere is unsatisfactory. The impermanence and non self nature contributes to this also.
regarding pleasant feeling, what is pleasant, what is painful,?
regarding painful feeling, what is painful, what is pleasant?
regarding neutral feeling, what is pleasant, what is painful,?
Cūla Vedalla Sutta
I would like to know when i noting the feeling part inside/outside the body, is this the right way? i did not do it purposely but i can just feel it when i concentrate'
This is also a good sign. Totality of insight include:
- internal (ajjhatta)
- external (bahiddhā)
So you are experiencing this. For more on this see this answer.
