How should I express Mudita or Joy for all beings?

Anumodanā is expressing joy to wholesome-causes, actions (all living beings), which will give good effects.
Muditā is expressing joy to wholesome's effects, resultants (all living beings), which gave from good causes.
So, you should express your joy to all wholesome's resultants, but you should not express your joy to all unwholesome-actions.
Ex: a thief rob successfully without arrest. This case, we muditā to the thief's "living without arrest" (resultants), but we don't anumodanā with his thieving (actions). And we don't say/feel "serves you right" to that thief, because we are being muditā, not being jealous (muditā's enemy) him.
Note:
Resultant (effect) = resultant-paṭiccasamuppāda, such as vipākaviññāṇa/nāmarūpa/salāyatana/phassa/vedanā/uppattibhava/jāti/jarā/maraṇa.
Action (cause) = avijjā/saṅkhāra/taṇhā/upādāna/kammbhava.
By that paṭiccasamuppāda, all thieves' living being are effects of past live wholesome-action, because if not, he should be in apāya.
All as a living being (satta), not paramattha.

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  I am having little difficulty in understanding the answer. As I understand you are saying that all beings will experience result of my wholesome actions therefore I should be glad for all beings. It would be great if you can elaborate a little more. – Dheeraj Verma 2 hours ago
• Ex: a thief rob successfully without arrest. This case, we muditā to the thief's "living without arrest" (resultants), but we don't anumodanā with his thieving (actions). And we don't say/feel "serves you right" to that thief, because we are being muditā, not being jealous ([muditā's enemy][1]) him. – Bonn 1 hour ago  
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  ok. Suppose a thief enters your home to steal, will you feel Mudita? and why ? What is the wholesome resultant of theft ? No one does meditation on Anumodana. Why ? I want to express my gladness for all beings at all times just as Metta and Karuna can be expressed for all beings at all times. – Dheeraj Verma 51 mins ago
• Anāgāmi&arahanta will be mudita. You can not do, it doesn't mean anāgāmi&arahanta will can not too. – Bonn 49 mins ago  
• @chrisW I can't understand him, why he ask what I already answered? – Bonn 43 mins ago  
• @DheerajVerma you can not muditā to the thieves, so you can not archives unlimited-muditā-meditation. I said we muditā to an effect, resultants-paṭiccasamuppāda (as aliving being;satta;not paramaṭṭha). And that's why we can meditate unlimited-muditā-meditation to all thieves. If the muditā-practitioners do like you, they can not meditate muditā-meditation to be unlimited. – Bonn 23 mins ago  
• Can you remember how to destroy sīmasambheda in visuddhimagga mettā-brahmmavihāra? You have to meditate sīmasambheda-muditā-brahmmavihāra, too. That's call unlimited. – Bonn 14 mins ago  
• @ChrisW That's why we have abhidhamma. Resultant (effect) = resultant-paṭiccasamuppāda, such as vipākaviññāṇa/nāmarūpa/salāyatana/phassa/vedanā/uppattibhava/jāti/jarā/maraṇa. Action (cause)=avijjā/saṅkhāra/taṇhā/upādāna/kammbhava. – Bonn 1 min ago   edit  

  @ChrisW That's why we have abhidhamma. Resultant (effect) = resultant-paṭiccasamuppāda, such as vipākaviññāṇa/nāmarūpa/salāyatana/phassa/vedanā/uppattibhava/jāti/jarā/maraṇa. Action (cause)=avijjā/saṅkhāra/taṇhā/upādāna/kammbhava.
By that paṭiccasamuppāda, all thieves' living being are effects of past live wholesome-action, because if not, he should be in apāya.

Is it unethical to teach mindfulness for money?

Yes, it is unethical.

Vinaya Pātimokkha sekhiya Pādukāvagga Navama:

“Formerly, monks, in Benares, the wife of a certain low class man came to be pregnant. Then, monks, this low class woman spoke thus to this low class man: ‘Sir, I am pregnant; I want to eat a mango.’

‘There are no mangoes, it is not the mango season,’ he said.

Now at that time the king had a mango tree with a perpetual crop of fruit. Then, monks, that low class man approached that mango tree; having approached, having climbed up that mango tree, he remained hidden. Then, monks, the king together with the brahmin priest, approached that mango tree; having approached, having sat down on a high seat, he learnt a mantra. Then, monks, it occurred to that low class man:

‘How unrighteous is this king, inasmuch as he learns a mantra, having sat down on a high seat. This brahmin also is unrighteous, inasmuch as he, having sat down on a low seat, teaches a mantra to (someone) sitting on a high seat. I too am unrighteous, I who for the sake of a woman, steal the king’s mangoes. But all this is quite gone,’ (and) he fell down just there.

Neither knows the goal,

neither sees dhamma,

Neither he who teaches the mantra,

nor he who learns according to what is not the rule.

My food is pure conjey

of rice flavoured with meat,

I do not therefore fare on dhamma,

dhamma praised by the noble.

Brahmin, shame on that gain of wealth,

(that) gain of fame;

That conduct (leads) to falling away

or to walking by what is not the rule.

Go forth, great brahmin,

for other creatures boil,

Do not you, following what is not the rule,

from that break like a pot.

---

Mahasupina Jataka:

"I saw rancid buttermilk being bartered for precious sandalwood worth a fortune in gold. This was my eleventh dream. What shall come of it?"

"This will happen only in the distant future, when my teaching is waning. In those days, there will be many greedy, shameless bhikkhus, who for the sake of their bellies dare to preach the very words in which I have warned against greed! Because they desert the Truth to gratify their stomachs, and because they sided with sectarians, their preaching will not lead to Nibbana. Their only thought as they preach will be to use fine words and sweet voices to induce lay believers to give them costly robes, delicate food, and every comfort. Others will seat themselves beside the highways, at busy street corners, or at the doors of kings' palaces where they will stoop to preach for money, even for a pittance! Thus these monks will barter away for food, for robes, or for coins, my teaching which leads to liberation from suffering! They will be like those who exchanged precious sandalwood worth a fortune in pure gold for rancid buttermilk. However, you have nothing to fear from this. Tell me your twelfth dream."

What are the key aspects of Vipassana that are not present in Samatha?

He asked "key aspects", don't answer him too much.

What are the key aspects of Vipassana that are not present in Samatha?

Comprehending 3 characteristics of whole clinging-aggregates.

What is the main difference in the method from a meditator's perspective?

Comprehending 3 characteristics of whole clinging-aggregates.

Labeling emotions and feelings are part of samatha or vipassana?

It is suttamayañāṇa. So, when you labeling emotions and feelings for samatha, it is samatha, such as in visuddhimagga kammaṭṭhānaggahananiddesa. But when you labeling emotions and feelings for vipassanā, it is vipassanā, such as in visuddhimagga khandhaniddesa.

Does Vipassana allows emotions to rise more freely to check it for what it is while Samatha tries to avoid paying attention to it by returning to the breath process?

No any meditation allows unwholesome arise. Because buddha taught samatha to the practitioner to clear unwholesome of the practitioner, before he wil meditate vipassanā:

You should develop concentration, bhikkhus. Concentrated, bhikkhus, a bhikkhu understands as it actually is.

The sequence in buddhism from Kītāgirisutta connect to Yuganaddha Sutta

Samatha leading is for taṇhācarita, vipassanā leading is for diṭṭhicarita.

The tandem-bhāvanā is balava-vipassanā (pahāna-pariññā) and above, the proper-bhāvanā before that is depend on the purification of steps, like I described in the link above. Because if 2 base-purified-steps (sīla&samatha) are not pure enough, 5 head-purified-steps can't be tandem with samatha-purified-steps.

AN11.1

AN11.1 is for person who already practiced sīla [purified virtual;sīlavisuddhi], so your qoute is just a part, not whole process line.

Every person (monk or lay person) should start with the cultivation of virtues (sila) - the starting point for virtue according to other suttas is the five precepts

Every person should start with the proper step of them. It depends on personal ability, not lay or monk, like I described here.

The step example:

kītāgirisutta:

"Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after respectively training, respectively action, respectively practice. And how is there the attainment of gnosis after respectively training, respectively action, respectively practice?

1. There is the case where, when conviction has arisen, one visits [a teacher].
2. Having visited, one request to be his attendant (see vinaya mahāvagga mahākhandhaka, and CH. III TAKING A MEDITATION SUBJECT of Visuddhimagga)
3. Having been attendant, one listen carefully.
4. Having listened carefully, one hears the Dhamma.
5. Having heard the Dhamma, one memorizes it (dhatā=sutadharo).
6. Having remembered by memorizing, one ponders the meaning of the teachings.
7. Having pondered the meaning, one comes to an agreement through pondering the teachings.
8. There being an agreement through pondering the teachings, wish-to-do arises.
9. When wishing-to-do has arisen, one exerts.
10. When one exerted (an effort), one meditates insight.
11. Having meditated insight, one dedicates his life.
12. Having dedicated his life, one realizes with the mind (discernment's body) the ultimate truth and, having penetrated, enlightened, it with discernment, sees it.

"Now, monks, there hasn't been that conviction, there hasn't been that visiting, there hasn't been that attending ... that listening carefully ... that hearing of the Dhamma ... that memorizing ... that penetration of the meaning of the teachings ... that agreement through pondering the teachings ... that wishing-to-do ... that effort ... that meditating insight ... that dedicating his life. You have lost the way, monks. You have gone the wrong way, monks. How far have you strayed, foolish men (moghapurisa), from this Dhamma & Discipline!

Above sequence appear in most tipitaka content:

1st-2nd are the 1st-2nd poems of Sutta. Khu. khuddakapāṭhe maṅgalasuttaṃ (the 1st of every maṅgala), anwsering to Brahmā Sahampati (the 1st time buddha decided to teach), VN Mahāvagga Mahākhandhaka (the 1st door to be a monk), Visuddhimagga Kammaṭṭhānaggahaṇaniddeso kammaṭṭhānadāyakavaṇṇanā, Sutta. Aṅ. (4): aṭṭhaka puṇṇiyasutta, etc.

3rd-7th are the 3rd poems of Sutta. Khu. khuddakapāṭhe maṅgalasuttaṃ, the qualification of nissayamuccaka-bhikkhu in VN Mahāvagga Mahākhandhaka, 1st Mātikā of Sutta. Khu. Paṭisambhidāmaggo, the study system in Visuddhimagga Kammaṭṭhānaggahaṇaniddeso kammaṭṭhānadāyakavaṇṇanā and Khandhaniddeso uggahaparipucchāvasena ñāṇaparicayaṃ katvā, etc.

8th and the others are training steps, adhisīla adhicitta adhipaññā. The sequence is follow to MN rathavinītasutta, Sutta. Khu. Paṭisambhidāmaggo, and Visuddhimagga, etc. Every person should start with the proper step of them. It depends on personal ability, not lay or monk, like I described here.

For Yuganaddha Sutta (AN4.170) is the same as I described here, except just dhammuddhacca which is vipassanūpakilesa in Visuddhimagga Maggāmaggañāṇadassanavisuddhiniddesa.

Samatha leading is for taṇhācarita, vipassanā leading is for diṭṭhicarita.

The tandem-bhāvanā is balava-vipassanā (pahāna-pariññā) and above, the proper-bhāvanā before that is depend on the purification of steps, like I described in the link above. Because if 2 base-purified-steps (sīla&samatha) are not pure enough, 5 head-purified-steps can't be tandem with samatha-purified-steps.

what happen when person die during the coma or unconsciousness state?

As we know people who stay in coma or unconsciousness "experience" timeless,space-less, absolute emptiness and total detachment from physical world. Even though I used the word "experience" will not suitable to describe the situation in coma or unconsciousness state. It is a condition with no happiness or sorrow, no pain,no darkness or light,no noise or sound etc....and finally we can say "unconditional state of mind." and closer to description of "Nirvana"

In theravāda, this question's base-knowledge is ucchedadiṭṭhi, diṭṭhadhammanibbāna [nihilism&hold the doctrine of happiness in this life], rūpa-attato-sakkāyadiṭṭhi [form (the body) to be the self].

1. what happen when person die during the coma or unconsciousness state?

In abhidhamma, person still has mind's arising until person's citta-ja-rūpa, such as breathe, still going on. But because of karmma (kamma), temperature (utu), and nutrient (āhāra) are not good enough to support mind to done mind's job, such as making-nerve-impulse (citta-ja-rūpa), etc. So, the tool of the scientist can't catch mind's arising of this person.

That's the reason why some vegetative state can awake again, after long sleeping.

2. Is this similar to Nirvana? (as total detachment of world.)

Definitely no. Because buddhā said in Sutta. Saṃ. Sa. Dvādasamaṃ āḷavakasuttaṃ:

(The Blessed One:)

12. “With faith you cross the flood

and with diligence the ocean

With effort end unpleasantness

and with wisdom purify yourself.”

Paññā (wisdom)

Buddhist wisdom is perfectly & exactly & professionally understanding in all detail of everything for all advantages especially nibbana-advantage. (ปัญญาในพระพุทธศาสนา คือ การเข้าใจละเอียดและแม่นยำที่สุด เพื่อให้เกิดประโยชน์สูงสุดเอื้อแก่นิพพานมากที่สุด.)

A lay often attach 5 strings more than a monk, so buddha has to teach them dāna and sīla, before bhāvanā

Samatha = citta-samatha = Leading to wholesome mind = seclusion of unwholesome in 5 strings, kāmaguṇa.

Vipassanā = samatha-vipassanā = Leading to sabbasaṅkhāra-samatha, nibbāna = seclusion of whole 5 clinging-aggregates.

So, samatha is for taṇhā-carita (unwholesome often arise), vipassanā is for diṭṭhi-carita (wholesome often arise).

People, who can't get the seclusion of unwholesome in 5 strings, should meditate samatha.

People who already got the seclusion of unwholesome in 5 strings, should meditate vipassanā.

It is not depend on lay or monk, it's depend on each personal ability like I explain above.

However, most lays can't get the seclusion of unwholesome in 5 strings, even the seclusion of verbal and bodily actions as well, so Buddha often teach dāna & sīla & bhāvanā (samatha&vipassanā) to lay. But there are more monks who have gotten the seclusion of unwholesome in 5 strings, so the buddha often teach sīla&samatha&vipassanā to monk.

See: Netti-pakaraṇa.