Don't think about the past or plan for the future and most importantly, don’t hope to gain anything through meditation. Keep your mind from doing anything at present. When all the normal activity of your mind ceases you become more receptive to sensations at the 6 sense doors. This is impermanent Paramattha appearing and disappearing - the true nature of mind and matter. At this point, it becomes necessary to have a specific place where we can center our concentration (attention) on consistently. Although concentration can be established on any point of the body, five main places are recommended here: the touch of the in-breath and out-breath at the tip of the nose, vibration of the heart-beat, knowing in the forehead, the rising and falling of the abdomen (not a single point) or hearing of sound (especially while receiving Dhamma instructions).
In order to practice mental noting effectively we first need to establish concentration to a certain degree. The first step is to look for a point where the mind settles naturally. It may be different from person to person so find a place that is natural for you. through practice you become very familiar with it to the point that you mind tends not to wander from it. The five points that are commonly used to practice Vipassana are recommended here.
If you are new to this technique, you should try each of the five ways until you find the one that suits you best. Automatically be established in the way you have chosen, then, establishing concentration for five to ten minutes is no longer necessary. At this stage, you may recognize the appearing and disappearing nature which is common in touch, awareness, vibration, hearing, etc., but you MUST not name or label them; you must let go of all labels. (like or dislike them) and dont investigate, this is an activity of I, in concentration there is no room for I just focus on the point you chose without moving from it, try your best to maintain single pointed of mind. if a very prominent object arises to distract you, you should not let your attention go to it,
In the next step, continual mental noting of "nothing" becomes the most important. This is the stage of deepening concentration led by faith in the Dhamma and teacher. At this stage, we do not accept even the existence of Paramattha. The ultimate cause of suffering is lack of insight into the unchanging truth of impermanence. Whatever Paramattha appears to you, it is because of you have accepted its existence - cause and effect. But if there is no cause there can be no effect. So as long as you do not accept the existence of anything, nothing can appear. When Paramattha appears, you must not accept it as being something, instead note it as being nothing, nothing, nothing. Because the ultimate nature of Paramattha is nothing but emptiness.
It is very difficult for an untrained mind to practice the mental noting of 'nothing' because you are so accustomed to conceptualization. So you may know Paramattha as something. You must not allow your mind to identify Paramattha as something, like we are so used to. When this happens, you will have to mentally note "Nothing, Nothing, Nothing". Then you will realise that there will really be nothing. Even if you find your mind uncontrollable while meditating, you must not give up mental noting, instead try harder until you have overcome it. It is very important to understand that the aim of this technique is to achieve enlightenment not mere calmness and peace of mind. Do it persistently until you experience the existence of emptiness of objects for the first time; and you must keep on knowing the emptiness as it appears anew in every moment. Knowing the existence of emptiness is knowing the natural truth.
Once you know emptiness which is ever-new, it is no longer necessary to note mentally on objects as nothing. Instead, you should keep on knowing the emptiness of objects as the leading role. In this way, you will come to know real emptiness. When you come to know the real emptiness, you must keep on trying to sustain the ever-new knowing of the ever-new emptiness. When you lost the knowing of emptiness and regain the knowing of something, even thoughts of past emptiness, you must overcome it with the knowing of nothing repeatedly until you have found the ever-new emptiness. If knowing of emptiness on objects occurs uninterruptely, there will come a stage where there is nothing to know. At this point, you may not know what to do and you could confuse or even think that '"I" have attained Enlightenment or Nirvana.' In that stage, mentally note again on knowing of nothing as nothing, nothing, nothing. By constant and continuous mental noting in such way, there comes a stage of realizing that there is emptiness even in the knowing of emptiness or non-existence of the subject. In other words, there is only ever-new knowing of emptiness, without the knower and the known. This knowing last uninterruptly for more or less 30 minutes, it will naturally and surely lead to Enlightenment. As a result of continued knowing of emptiness for a length of time, more or less 15 minutes, (this can vary with individual) there will be a stage in meditation where there comes feeling of disgust. At this stage, it is very important to overcome this feeling of disgust by sticking to the knowing of nothing until the knowing of emptiness is restored. The knowing of nothing should be sustained like a robot or a broken record. To arrive at uninterrupted knowing of the existence of emptiness for more or less 15 minutes, it may take 7 days, or 7 months or even 7 years depending on individual capability and exertion. Without concern for anything else and sticking fast to the practice, Nibbana can be directly experienced (a time word to be added). This Nibbana is permanent by its very own nature and is the gift of Nature that no one or nothing can destroy.
Only by fully understanding of the existence of ever new impermanence or emptiness in every sensation, and with complete disenchantment and fully letting go of it, there comes the knowing of the existence of Permanence (liberation from impermanence, attachment, sensation and continuous cycle of appearance and disappearance).
You must not accept any concepts, even that you are human. The only concept you must accept is that there is only emptiness, you are nothing. You must try to apply the knowing of nothing to everything instead of the knowing of concepts.
In reality, everything we know is absolutely nothing at all. If you know nothing at anytime, you will realize the truth that everything and everybody, including you, are also the nature of nothing (no I, no you, no human, no living being). Accordingly, part of non-enlightenment will disappear and appear a special wisdom or part of enlightenment that know directly what is real, what is unreal ,what is right and what is wrong , and the relationship of cause and effect in nature.
You must live and you must also die if you really take yourself to be a man. If you stop knowing that you are really a man and just only live like a man by pretending or behaving like a man as the characters in movies, you will be freed from all sufferings. Whatever you may come across, even your death, it is just only fake, not a real event.
Knowing something is not important, rather knowing of nothing to know is really important. What you are doing such as eating, walking, meditation, talking, etc, are not important. Only the knowing of everything is nothing is truly important.In natural truth, there is no person who receive or create thing and there is no unliving things. For example, there is no objects to see and there is no person who can see those objects, there is nothing to hear and nobody who can listen, there is no scent and nobody who can smell, there is nothing to eat and nobody who can taste, there is nothing to feel and nobody can feel it, there is nothing to know or imagine and nobody who know or imagine on it. There is just only nothing of appearance and disappearance. Each pair of appearance and disappearance last only a very short duration, not more than one thousandth of a second. Each pair of appearance and disappearance follows by another pair continuously without a gap. The existence of continuous impermanence of causes and effects is the natural truth of infinite universe including the world
WE SHOULD PRACTICE FORMAL SITTING MEDITAION FOR ONE TO TWO HOURS AT LEAST TWICE A DAY REGULARLY!